Isaiah 57

Isaiah 57:1

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).

Isaiah 57:2

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).

Isaiah 57:3

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).

Isaiah 57:4

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).

Isaiah 57:5

The Comfort for God’s people

Here the threshing by God becomes clear. Threshing is God’s means of discipling His people. He uses the nations as an instrument to thresh and strike His people (cf. Isaiah 10:5). That is to get rid of the chaff and keep the wheat.

With this message Isaiah wants to encourage and warn his people. He does not bring the people a message invented by himself, as modern theologians would have us believe, but passes on what he has heard from the LORD, the God of His people. From the Lord Jesus we read that He speaks what He saw with His father (John 8:38). We too may pass on what we have learned from the Lord and not our own ideas and interpretations.

Isaiah 57:6

Burden of Edom

In the first line of Isa 21:11 it says in Hebrew Dumah instead of Edom. Dumah descends from Ishmael (Genesis 25:12-14). That this prophecy is about Edom and by Dumah Edom is meant can be seen from the second line, where “Seir” is mentioned. Seir lies in Edom (Genesis 36:8). Dumah means “silence”, that is, the silence of death. It speaks of the agony that comes over Edom. They have heard what the great prophet Isaiah has said. They have heard his warnings or heard others talk about it. They have also heard about his announcements of judgment and of salvation and redemption.

Here Isaiah is a type of the faithful remnant of Israel who will then proclaim the gospel of the kingdom (Matthew 24:14), in this case to the Edomites. This gospel should be clearly distinguished from the gospel preached in this time of grace, the gospel of the grace of God (Acts 20:24).

Now they have become curious if he has something to tell them. That is why they ask Isaiah, the watchman, a question from Seir, the area where the Edomites live (Joshua 24:4a). The repetition gives the question extra emphasis. The meaning of the question is symbolic: How far has the night already passed? Enclosed in it is the question of how long it is before daybreak, which is the period of Israel’s glory spoken of by the prophets.

How the question is asked to Isaiah is not told. Possibly Isaiah saw someone in a vision asking him that question. Something similar we also see when Paul sees in a vision a Macedonian man calling him (Acts 16:9).

The Edomites also suffer from the Assyrians. Could the prophet from Judah also say how long that will take for them? They ask that question twice. Do they really want to know when the morning comes, i.e. the time of peace, the time of Israel’s glory, or are they mockingly assuming that Isaiah just calls out anything (cf. 2 Peter 3:3-4)?

Isaiah gives them the assurance that morning will surely come. The kingdom of peace is coming, for the “sun of righteousness will rise” (Malachi 4:2). But also night will come. The night here is God’s judgment on Edom. The day of Israel’s glory will be the night of judgment on Edom.

Isaiah knows the answer because he is in God’s counsel (Isaiah 21:12). He also gives the answer. He points to the dawn of a coming day and sees it as already having come. That is said by the believer who trusts God on His Word and believes that He will introduce Israel once into the full blessing. But Isaiah also says that a night will come.

Then the Edomite is called to come back again. This is another call to repent, also for the mockers. Even in a message of judgment, God in His indulgence continues to call man to repent. Even on the last page of the Bible, it still sounds: “Let the one who is thirsty come; let the one who wishes take the water of life without cost” (Revelation 22:17).

The watchman’s answer has meaning for every ‘Edomite’. For the sincerely inquiring ‘Edomite’ who accepts the watchman’s message as spoken in the Name of God, the day will come after the night (Romans 13:12a). But for a mocking ‘Edomite’ it is night and remains night. Those who really want to know what the future looks like, what is going to happen, are invited to inquire. The sincerity of the question will also be evident in responding to the call to return to God and His invitation to come to Him (Matthew 11:28).

We may ask each time how long it will take before it becomes day. This is proof that we do not live for here and now, but in the light of the future. It is an encouragement for the believer. Each time we may question the prophetic word and be encouraged by it that God is not out of control and that He will finally fulfill all His promises. It is also implied that, in order to see it become day, it is necessary for the questioner to come back again, that is to turn to God.

For Israel and the world, “a morning without clouds” (2 Samuel 23:4) will come when the Lord Jesus establishes His realm of peace. This must first be preceded by His coming to judge. Israel and the world must first pass through the night of the great tribulation. That night will pass into the everlasting night for all who do not repent. For all who repent, who come back again, it will be everlasting light.

In this section about Dumah we find a prophetic warning to Edom. If Edom does not listen to this warning, the anger of God will come on him through the Assyrians, the king of the North (Isaiah 10:5). Isaiah does not mention this explicitly, but we do find it in Obadiah (Obadiah 1:1-9).

After the appearance of the LORD and the restoration of Israel, including the returned ten tribes, He will roar from Zion (Joel 3:16) and tread His wine press in the valley of Jehoshaphat (Joel 3:12-13). Then the nations in the land of Edom will be judged (Isaiah 34:1-15; Isaiah 63:1-6). Edom then also will be destroyed again.

Finally, the faithful remnant of Israel will take possession of their inheritance by completely exterminating the remaining Edomites (Isaiah 11:14; Isaiah 34:6-17; Ezekiel 25:14). That is why Edom is called Dumah here, which means ‘the silence of death’.

Isaiah 57:7

Burden of Edom

In the first line of Isa 21:11 it says in Hebrew Dumah instead of Edom. Dumah descends from Ishmael (Genesis 25:12-14). That this prophecy is about Edom and by Dumah Edom is meant can be seen from the second line, where “Seir” is mentioned. Seir lies in Edom (Genesis 36:8). Dumah means “silence”, that is, the silence of death. It speaks of the agony that comes over Edom. They have heard what the great prophet Isaiah has said. They have heard his warnings or heard others talk about it. They have also heard about his announcements of judgment and of salvation and redemption.

Here Isaiah is a type of the faithful remnant of Israel who will then proclaim the gospel of the kingdom (Matthew 24:14), in this case to the Edomites. This gospel should be clearly distinguished from the gospel preached in this time of grace, the gospel of the grace of God (Acts 20:24).

Now they have become curious if he has something to tell them. That is why they ask Isaiah, the watchman, a question from Seir, the area where the Edomites live (Joshua 24:4a). The repetition gives the question extra emphasis. The meaning of the question is symbolic: How far has the night already passed? Enclosed in it is the question of how long it is before daybreak, which is the period of Israel’s glory spoken of by the prophets.

How the question is asked to Isaiah is not told. Possibly Isaiah saw someone in a vision asking him that question. Something similar we also see when Paul sees in a vision a Macedonian man calling him (Acts 16:9).

The Edomites also suffer from the Assyrians. Could the prophet from Judah also say how long that will take for them? They ask that question twice. Do they really want to know when the morning comes, i.e. the time of peace, the time of Israel’s glory, or are they mockingly assuming that Isaiah just calls out anything (cf. 2 Peter 3:3-4)?

Isaiah gives them the assurance that morning will surely come. The kingdom of peace is coming, for the “sun of righteousness will rise” (Malachi 4:2). But also night will come. The night here is God’s judgment on Edom. The day of Israel’s glory will be the night of judgment on Edom.

Isaiah knows the answer because he is in God’s counsel (Isaiah 21:12). He also gives the answer. He points to the dawn of a coming day and sees it as already having come. That is said by the believer who trusts God on His Word and believes that He will introduce Israel once into the full blessing. But Isaiah also says that a night will come.

Then the Edomite is called to come back again. This is another call to repent, also for the mockers. Even in a message of judgment, God in His indulgence continues to call man to repent. Even on the last page of the Bible, it still sounds: “Let the one who is thirsty come; let the one who wishes take the water of life without cost” (Revelation 22:17).

The watchman’s answer has meaning for every ‘Edomite’. For the sincerely inquiring ‘Edomite’ who accepts the watchman’s message as spoken in the Name of God, the day will come after the night (Romans 13:12a). But for a mocking ‘Edomite’ it is night and remains night. Those who really want to know what the future looks like, what is going to happen, are invited to inquire. The sincerity of the question will also be evident in responding to the call to return to God and His invitation to come to Him (Matthew 11:28).

We may ask each time how long it will take before it becomes day. This is proof that we do not live for here and now, but in the light of the future. It is an encouragement for the believer. Each time we may question the prophetic word and be encouraged by it that God is not out of control and that He will finally fulfill all His promises. It is also implied that, in order to see it become day, it is necessary for the questioner to come back again, that is to turn to God.

For Israel and the world, “a morning without clouds” (2 Samuel 23:4) will come when the Lord Jesus establishes His realm of peace. This must first be preceded by His coming to judge. Israel and the world must first pass through the night of the great tribulation. That night will pass into the everlasting night for all who do not repent. For all who repent, who come back again, it will be everlasting light.

In this section about Dumah we find a prophetic warning to Edom. If Edom does not listen to this warning, the anger of God will come on him through the Assyrians, the king of the North (Isaiah 10:5). Isaiah does not mention this explicitly, but we do find it in Obadiah (Obadiah 1:1-9).

After the appearance of the LORD and the restoration of Israel, including the returned ten tribes, He will roar from Zion (Joel 3:16) and tread His wine press in the valley of Jehoshaphat (Joel 3:12-13). Then the nations in the land of Edom will be judged (Isaiah 34:1-15; Isaiah 63:1-6). Edom then also will be destroyed again.

Finally, the faithful remnant of Israel will take possession of their inheritance by completely exterminating the remaining Edomites (Isaiah 11:14; Isaiah 34:6-17; Ezekiel 25:14). That is why Edom is called Dumah here, which means ‘the silence of death’.

Isaiah 57:8

Burden of Arabia

The word “Arabia” (Isaiah 21:13) is related to the word “night”. The words “spend the night” refer to the fact that the Arabs will flee from the enemy. That they must not spend the night on the normal caravan routes, but in the thickets, the (wild) forest, where there are no oases, underlines this thought.

The Dedanites are a trading Arab tribe from southern Arabia. Trading means that they are travelers with caravans who transport their merchandise to distant places. They are descendants of Abraham and Keturah (Genesis 25:1-3). Tema is located in northwestern Arabia. Isaiah calls on the Temanites to help the fugitive with water and bread (Isaiah 21:14). The Dedanites are fleeing from the sword of the king of Assyria (Isaiah 21:15). Now they must spend the night with the Temanites, an Ishmaelite tribe, descendants of Abraham and Hagar (Genesis 25:12; 15).

The Arabs may have escaped an immediate danger by fleeing, but soon after they will be hit by a major disaster. The time is again precisely determined (Isaiah 21:16; cf. Isaiah 16:14). Kedar is located in northern Arabia. It is known for its beautiful black tents (Song of Solomon 1:5; cf. Jeremiah 49:28-29). Of that beauty, just like of these Arab tribes, not much will remain (Isaiah 21:17).

Isaiah 57:9

Burden of Arabia

The word “Arabia” (Isaiah 21:13) is related to the word “night”. The words “spend the night” refer to the fact that the Arabs will flee from the enemy. That they must not spend the night on the normal caravan routes, but in the thickets, the (wild) forest, where there are no oases, underlines this thought.

The Dedanites are a trading Arab tribe from southern Arabia. Trading means that they are travelers with caravans who transport their merchandise to distant places. They are descendants of Abraham and Keturah (Genesis 25:1-3). Tema is located in northwestern Arabia. Isaiah calls on the Temanites to help the fugitive with water and bread (Isaiah 21:14). The Dedanites are fleeing from the sword of the king of Assyria (Isaiah 21:15). Now they must spend the night with the Temanites, an Ishmaelite tribe, descendants of Abraham and Hagar (Genesis 25:12; 15).

The Arabs may have escaped an immediate danger by fleeing, but soon after they will be hit by a major disaster. The time is again precisely determined (Isaiah 21:16; cf. Isaiah 16:14). Kedar is located in northern Arabia. It is known for its beautiful black tents (Song of Solomon 1:5; cf. Jeremiah 49:28-29). Of that beauty, just like of these Arab tribes, not much will remain (Isaiah 21:17).

Isaiah 57:10

Burden of Arabia

The word “Arabia” (Isaiah 21:13) is related to the word “night”. The words “spend the night” refer to the fact that the Arabs will flee from the enemy. That they must not spend the night on the normal caravan routes, but in the thickets, the (wild) forest, where there are no oases, underlines this thought.

The Dedanites are a trading Arab tribe from southern Arabia. Trading means that they are travelers with caravans who transport their merchandise to distant places. They are descendants of Abraham and Keturah (Genesis 25:1-3). Tema is located in northwestern Arabia. Isaiah calls on the Temanites to help the fugitive with water and bread (Isaiah 21:14). The Dedanites are fleeing from the sword of the king of Assyria (Isaiah 21:15). Now they must spend the night with the Temanites, an Ishmaelite tribe, descendants of Abraham and Hagar (Genesis 25:12; 15).

The Arabs may have escaped an immediate danger by fleeing, but soon after they will be hit by a major disaster. The time is again precisely determined (Isaiah 21:16; cf. Isaiah 16:14). Kedar is located in northern Arabia. It is known for its beautiful black tents (Song of Solomon 1:5; cf. Jeremiah 49:28-29). Of that beauty, just like of these Arab tribes, not much will remain (Isaiah 21:17).

Isaiah 57:11

Burden of Arabia

The word “Arabia” (Isaiah 21:13) is related to the word “night”. The words “spend the night” refer to the fact that the Arabs will flee from the enemy. That they must not spend the night on the normal caravan routes, but in the thickets, the (wild) forest, where there are no oases, underlines this thought.

The Dedanites are a trading Arab tribe from southern Arabia. Trading means that they are travelers with caravans who transport their merchandise to distant places. They are descendants of Abraham and Keturah (Genesis 25:1-3). Tema is located in northwestern Arabia. Isaiah calls on the Temanites to help the fugitive with water and bread (Isaiah 21:14). The Dedanites are fleeing from the sword of the king of Assyria (Isaiah 21:15). Now they must spend the night with the Temanites, an Ishmaelite tribe, descendants of Abraham and Hagar (Genesis 25:12; 15).

The Arabs may have escaped an immediate danger by fleeing, but soon after they will be hit by a major disaster. The time is again precisely determined (Isaiah 21:16; cf. Isaiah 16:14). Kedar is located in northern Arabia. It is known for its beautiful black tents (Song of Solomon 1:5; cf. Jeremiah 49:28-29). Of that beauty, just like of these Arab tribes, not much will remain (Isaiah 21:17).

Isaiah 57:12

Burden of Arabia

The word “Arabia” (Isaiah 21:13) is related to the word “night”. The words “spend the night” refer to the fact that the Arabs will flee from the enemy. That they must not spend the night on the normal caravan routes, but in the thickets, the (wild) forest, where there are no oases, underlines this thought.

The Dedanites are a trading Arab tribe from southern Arabia. Trading means that they are travelers with caravans who transport their merchandise to distant places. They are descendants of Abraham and Keturah (Genesis 25:1-3). Tema is located in northwestern Arabia. Isaiah calls on the Temanites to help the fugitive with water and bread (Isaiah 21:14). The Dedanites are fleeing from the sword of the king of Assyria (Isaiah 21:15). Now they must spend the night with the Temanites, an Ishmaelite tribe, descendants of Abraham and Hagar (Genesis 25:12; 15).

The Arabs may have escaped an immediate danger by fleeing, but soon after they will be hit by a major disaster. The time is again precisely determined (Isaiah 21:16; cf. Isaiah 16:14). Kedar is located in northern Arabia. It is known for its beautiful black tents (Song of Solomon 1:5; cf. Jeremiah 49:28-29). Of that beauty, just like of these Arab tribes, not much will remain (Isaiah 21:17).

Isaiah 57:14

Introduction

Isaiah 21 speaks about the appearance of Christ. Both Babylon (Europe) and Assyria (the king of the North) are destroyed in a supernatural way in the north of Israel, near Megiddo or Har-Magedon. Then Isaiah 22 takes us to the establishment of the throne of David in Jerusalem by Christ. But first we see how the antichrist, who is the king of Israel during the great tribulation, is dethroned (Isaiah 22:19; cf. Zechariah 11:17) during the destruction of Israel by the king of the North.

These end-time prophecies are illustrated by their pre-fulfillment when Jerusalem is destroyed by King Nebuchadnezzar at the time of King Zedekiah. We also see this pre-fulfillment in this chapter in the deposition of Shebna, prophetically a type of the antichrist, in whose place then comes Eliakim, prophetically a type of Christ, Who then starts to reigns in Jerusalem.

Ignoring the Coming Judgment

We can only understand the burden of Jerusalem, here called “the valley of vision” (Isaiah 22:1; cf. Jeremiah 21:13), in this chapter if we see its prophetic fulfillment. Otherwise, this prophecy of Jerusalem, after Isaiah 7-12, seems superfluous and inappropriate in the midst of the judgments on the nations. Although the city is not literally in a valley, it is surrounded by mountains (Psalms 125:2a). The name is connected with the Kidron valley near Jerusalem.

A spectacle makes the inhabitants climb on the rooftops, so as not to miss anything of the spectacle. Baffled, Isaiah wonders what’s the matter with them, of which they are inspired. Can’t they see that judgment is coming? However, they do not want to know about an impending judgment. The danger is ignored and washed away by amusement and that while, Isaiah assures the inhabitants of Jerusalem, judgments will come upon the city (Isaiah 22:2).

As is so often the case, these are both judgments that are soon coming and judgments that will take place in the end time. In the short term the king of Assyria will enter Judah, but without conquering Jerusalem (2 Kings 18:13). Later on Babylon will destroy Jerusalem as a pre-fulfillment of this prophecy. The full fulfillment will take place when the prophetic Assyrians, the king of the North, come to destroy Jerusalem. The humiliation will be great. Rulers will flee so that the army is adrift (Isaiah 22:3). No one will escape, no matter how far they have fled.

Isaiah is baffled when he sees the destruction of the city before his mind (Isaiah 22:4). Jerusalem was not taken by Assyria in his days, the days of Hezekiah. By a wonder of God’s merciful intervention the city was spared. However, it did not bring the inhabitants of the city to repent and return to God. Therefore, the city will be destroyed, which will be done by Nebuchadnezzar. Isaiah is so deeply impressed by this that he does not want to be comforted. His sorrow is so great that he cannot let anyone share in it. He knows that this destruction comes from the LORD (Isaiah 22:5) and is therefore righteous, but also so fierce.

We see here that God has no joy in the judgment He has to bring on anyone of His creatures. He must certainly judge, but at the same time it is His strange work (Isaiah 28:21). The same Spirit through Whom the prophet sees the suffering to come leads him to weep over it.

We also see this in Him, Who is the radiance of God’s glory and the exact representation of His nature (Hebrews 1:2-3). He sheds tears when He sees the suffering that will come over Jerusalem and is saddened by the hardness of heart that makes the city refuse to hide under His wings (Luke 19:41-42; Matthew 23:37). And we too must never speak with a cold heart, without sympathy, about the terrible eternal punishment that will be inflicted on anyone who refuses to repent.

Isaiah sees the enemy preparing to invade the land (Isaiah 22:6). The weapons are taken up and the fighting force is assembled. From strategically located areas such as Elam, in southwest of Persia, and Kir, in north of Persia, the Medes, the armies of Assyria will enter Judah. There they will fill the most beautiful valleys of Judah with their armies (Isaiah 22:7). The beautiful sight will turn into a scene full of menace. They will array themselves opposite the gate of Jerusalem.

As with the king of the North in the future, the army of Assyria that attacks Jerusalem consists of an alliance of many peoples. Elam and Kir are also part of this alliance (Isaiah 22:6-7). Elam (Persia) is known for his archers, while Kir (Medes) with uncovered shields is ready for battle.

Isaiah 57:15

Introduction

Isaiah 21 speaks about the appearance of Christ. Both Babylon (Europe) and Assyria (the king of the North) are destroyed in a supernatural way in the north of Israel, near Megiddo or Har-Magedon. Then Isaiah 22 takes us to the establishment of the throne of David in Jerusalem by Christ. But first we see how the antichrist, who is the king of Israel during the great tribulation, is dethroned (Isaiah 22:19; cf. Zechariah 11:17) during the destruction of Israel by the king of the North.

These end-time prophecies are illustrated by their pre-fulfillment when Jerusalem is destroyed by King Nebuchadnezzar at the time of King Zedekiah. We also see this pre-fulfillment in this chapter in the deposition of Shebna, prophetically a type of the antichrist, in whose place then comes Eliakim, prophetically a type of Christ, Who then starts to reigns in Jerusalem.

Ignoring the Coming Judgment

We can only understand the burden of Jerusalem, here called “the valley of vision” (Isaiah 22:1; cf. Jeremiah 21:13), in this chapter if we see its prophetic fulfillment. Otherwise, this prophecy of Jerusalem, after Isaiah 7-12, seems superfluous and inappropriate in the midst of the judgments on the nations. Although the city is not literally in a valley, it is surrounded by mountains (Psalms 125:2a). The name is connected with the Kidron valley near Jerusalem.

A spectacle makes the inhabitants climb on the rooftops, so as not to miss anything of the spectacle. Baffled, Isaiah wonders what’s the matter with them, of which they are inspired. Can’t they see that judgment is coming? However, they do not want to know about an impending judgment. The danger is ignored and washed away by amusement and that while, Isaiah assures the inhabitants of Jerusalem, judgments will come upon the city (Isaiah 22:2).

As is so often the case, these are both judgments that are soon coming and judgments that will take place in the end time. In the short term the king of Assyria will enter Judah, but without conquering Jerusalem (2 Kings 18:13). Later on Babylon will destroy Jerusalem as a pre-fulfillment of this prophecy. The full fulfillment will take place when the prophetic Assyrians, the king of the North, come to destroy Jerusalem. The humiliation will be great. Rulers will flee so that the army is adrift (Isaiah 22:3). No one will escape, no matter how far they have fled.

Isaiah is baffled when he sees the destruction of the city before his mind (Isaiah 22:4). Jerusalem was not taken by Assyria in his days, the days of Hezekiah. By a wonder of God’s merciful intervention the city was spared. However, it did not bring the inhabitants of the city to repent and return to God. Therefore, the city will be destroyed, which will be done by Nebuchadnezzar. Isaiah is so deeply impressed by this that he does not want to be comforted. His sorrow is so great that he cannot let anyone share in it. He knows that this destruction comes from the LORD (Isaiah 22:5) and is therefore righteous, but also so fierce.

We see here that God has no joy in the judgment He has to bring on anyone of His creatures. He must certainly judge, but at the same time it is His strange work (Isaiah 28:21). The same Spirit through Whom the prophet sees the suffering to come leads him to weep over it.

We also see this in Him, Who is the radiance of God’s glory and the exact representation of His nature (Hebrews 1:2-3). He sheds tears when He sees the suffering that will come over Jerusalem and is saddened by the hardness of heart that makes the city refuse to hide under His wings (Luke 19:41-42; Matthew 23:37). And we too must never speak with a cold heart, without sympathy, about the terrible eternal punishment that will be inflicted on anyone who refuses to repent.

Isaiah sees the enemy preparing to invade the land (Isaiah 22:6). The weapons are taken up and the fighting force is assembled. From strategically located areas such as Elam, in southwest of Persia, and Kir, in north of Persia, the Medes, the armies of Assyria will enter Judah. There they will fill the most beautiful valleys of Judah with their armies (Isaiah 22:7). The beautiful sight will turn into a scene full of menace. They will array themselves opposite the gate of Jerusalem.

As with the king of the North in the future, the army of Assyria that attacks Jerusalem consists of an alliance of many peoples. Elam and Kir are also part of this alliance (Isaiah 22:6-7). Elam (Persia) is known for his archers, while Kir (Medes) with uncovered shields is ready for battle.

Isaiah 57:16

Introduction

Isaiah 21 speaks about the appearance of Christ. Both Babylon (Europe) and Assyria (the king of the North) are destroyed in a supernatural way in the north of Israel, near Megiddo or Har-Magedon. Then Isaiah 22 takes us to the establishment of the throne of David in Jerusalem by Christ. But first we see how the antichrist, who is the king of Israel during the great tribulation, is dethroned (Isaiah 22:19; cf. Zechariah 11:17) during the destruction of Israel by the king of the North.

These end-time prophecies are illustrated by their pre-fulfillment when Jerusalem is destroyed by King Nebuchadnezzar at the time of King Zedekiah. We also see this pre-fulfillment in this chapter in the deposition of Shebna, prophetically a type of the antichrist, in whose place then comes Eliakim, prophetically a type of Christ, Who then starts to reigns in Jerusalem.

Ignoring the Coming Judgment

We can only understand the burden of Jerusalem, here called “the valley of vision” (Isaiah 22:1; cf. Jeremiah 21:13), in this chapter if we see its prophetic fulfillment. Otherwise, this prophecy of Jerusalem, after Isaiah 7-12, seems superfluous and inappropriate in the midst of the judgments on the nations. Although the city is not literally in a valley, it is surrounded by mountains (Psalms 125:2a). The name is connected with the Kidron valley near Jerusalem.

A spectacle makes the inhabitants climb on the rooftops, so as not to miss anything of the spectacle. Baffled, Isaiah wonders what’s the matter with them, of which they are inspired. Can’t they see that judgment is coming? However, they do not want to know about an impending judgment. The danger is ignored and washed away by amusement and that while, Isaiah assures the inhabitants of Jerusalem, judgments will come upon the city (Isaiah 22:2).

As is so often the case, these are both judgments that are soon coming and judgments that will take place in the end time. In the short term the king of Assyria will enter Judah, but without conquering Jerusalem (2 Kings 18:13). Later on Babylon will destroy Jerusalem as a pre-fulfillment of this prophecy. The full fulfillment will take place when the prophetic Assyrians, the king of the North, come to destroy Jerusalem. The humiliation will be great. Rulers will flee so that the army is adrift (Isaiah 22:3). No one will escape, no matter how far they have fled.

Isaiah is baffled when he sees the destruction of the city before his mind (Isaiah 22:4). Jerusalem was not taken by Assyria in his days, the days of Hezekiah. By a wonder of God’s merciful intervention the city was spared. However, it did not bring the inhabitants of the city to repent and return to God. Therefore, the city will be destroyed, which will be done by Nebuchadnezzar. Isaiah is so deeply impressed by this that he does not want to be comforted. His sorrow is so great that he cannot let anyone share in it. He knows that this destruction comes from the LORD (Isaiah 22:5) and is therefore righteous, but also so fierce.

We see here that God has no joy in the judgment He has to bring on anyone of His creatures. He must certainly judge, but at the same time it is His strange work (Isaiah 28:21). The same Spirit through Whom the prophet sees the suffering to come leads him to weep over it.

We also see this in Him, Who is the radiance of God’s glory and the exact representation of His nature (Hebrews 1:2-3). He sheds tears when He sees the suffering that will come over Jerusalem and is saddened by the hardness of heart that makes the city refuse to hide under His wings (Luke 19:41-42; Matthew 23:37). And we too must never speak with a cold heart, without sympathy, about the terrible eternal punishment that will be inflicted on anyone who refuses to repent.

Isaiah sees the enemy preparing to invade the land (Isaiah 22:6). The weapons are taken up and the fighting force is assembled. From strategically located areas such as Elam, in southwest of Persia, and Kir, in north of Persia, the Medes, the armies of Assyria will enter Judah. There they will fill the most beautiful valleys of Judah with their armies (Isaiah 22:7). The beautiful sight will turn into a scene full of menace. They will array themselves opposite the gate of Jerusalem.

As with the king of the North in the future, the army of Assyria that attacks Jerusalem consists of an alliance of many peoples. Elam and Kir are also part of this alliance (Isaiah 22:6-7). Elam (Persia) is known for his archers, while Kir (Medes) with uncovered shields is ready for battle.

Isaiah 57:17

Introduction

Isaiah 21 speaks about the appearance of Christ. Both Babylon (Europe) and Assyria (the king of the North) are destroyed in a supernatural way in the north of Israel, near Megiddo or Har-Magedon. Then Isaiah 22 takes us to the establishment of the throne of David in Jerusalem by Christ. But first we see how the antichrist, who is the king of Israel during the great tribulation, is dethroned (Isaiah 22:19; cf. Zechariah 11:17) during the destruction of Israel by the king of the North.

These end-time prophecies are illustrated by their pre-fulfillment when Jerusalem is destroyed by King Nebuchadnezzar at the time of King Zedekiah. We also see this pre-fulfillment in this chapter in the deposition of Shebna, prophetically a type of the antichrist, in whose place then comes Eliakim, prophetically a type of Christ, Who then starts to reigns in Jerusalem.

Ignoring the Coming Judgment

We can only understand the burden of Jerusalem, here called “the valley of vision” (Isaiah 22:1; cf. Jeremiah 21:13), in this chapter if we see its prophetic fulfillment. Otherwise, this prophecy of Jerusalem, after Isaiah 7-12, seems superfluous and inappropriate in the midst of the judgments on the nations. Although the city is not literally in a valley, it is surrounded by mountains (Psalms 125:2a). The name is connected with the Kidron valley near Jerusalem.

A spectacle makes the inhabitants climb on the rooftops, so as not to miss anything of the spectacle. Baffled, Isaiah wonders what’s the matter with them, of which they are inspired. Can’t they see that judgment is coming? However, they do not want to know about an impending judgment. The danger is ignored and washed away by amusement and that while, Isaiah assures the inhabitants of Jerusalem, judgments will come upon the city (Isaiah 22:2).

As is so often the case, these are both judgments that are soon coming and judgments that will take place in the end time. In the short term the king of Assyria will enter Judah, but without conquering Jerusalem (2 Kings 18:13). Later on Babylon will destroy Jerusalem as a pre-fulfillment of this prophecy. The full fulfillment will take place when the prophetic Assyrians, the king of the North, come to destroy Jerusalem. The humiliation will be great. Rulers will flee so that the army is adrift (Isaiah 22:3). No one will escape, no matter how far they have fled.

Isaiah is baffled when he sees the destruction of the city before his mind (Isaiah 22:4). Jerusalem was not taken by Assyria in his days, the days of Hezekiah. By a wonder of God’s merciful intervention the city was spared. However, it did not bring the inhabitants of the city to repent and return to God. Therefore, the city will be destroyed, which will be done by Nebuchadnezzar. Isaiah is so deeply impressed by this that he does not want to be comforted. His sorrow is so great that he cannot let anyone share in it. He knows that this destruction comes from the LORD (Isaiah 22:5) and is therefore righteous, but also so fierce.

We see here that God has no joy in the judgment He has to bring on anyone of His creatures. He must certainly judge, but at the same time it is His strange work (Isaiah 28:21). The same Spirit through Whom the prophet sees the suffering to come leads him to weep over it.

We also see this in Him, Who is the radiance of God’s glory and the exact representation of His nature (Hebrews 1:2-3). He sheds tears when He sees the suffering that will come over Jerusalem and is saddened by the hardness of heart that makes the city refuse to hide under His wings (Luke 19:41-42; Matthew 23:37). And we too must never speak with a cold heart, without sympathy, about the terrible eternal punishment that will be inflicted on anyone who refuses to repent.

Isaiah sees the enemy preparing to invade the land (Isaiah 22:6). The weapons are taken up and the fighting force is assembled. From strategically located areas such as Elam, in southwest of Persia, and Kir, in north of Persia, the Medes, the armies of Assyria will enter Judah. There they will fill the most beautiful valleys of Judah with their armies (Isaiah 22:7). The beautiful sight will turn into a scene full of menace. They will array themselves opposite the gate of Jerusalem.

As with the king of the North in the future, the army of Assyria that attacks Jerusalem consists of an alliance of many peoples. Elam and Kir are also part of this alliance (Isaiah 22:6-7). Elam (Persia) is known for his archers, while Kir (Medes) with uncovered shields is ready for battle.

Isaiah 57:18

Introduction

Isaiah 21 speaks about the appearance of Christ. Both Babylon (Europe) and Assyria (the king of the North) are destroyed in a supernatural way in the north of Israel, near Megiddo or Har-Magedon. Then Isaiah 22 takes us to the establishment of the throne of David in Jerusalem by Christ. But first we see how the antichrist, who is the king of Israel during the great tribulation, is dethroned (Isaiah 22:19; cf. Zechariah 11:17) during the destruction of Israel by the king of the North.

These end-time prophecies are illustrated by their pre-fulfillment when Jerusalem is destroyed by King Nebuchadnezzar at the time of King Zedekiah. We also see this pre-fulfillment in this chapter in the deposition of Shebna, prophetically a type of the antichrist, in whose place then comes Eliakim, prophetically a type of Christ, Who then starts to reigns in Jerusalem.

Ignoring the Coming Judgment

We can only understand the burden of Jerusalem, here called “the valley of vision” (Isaiah 22:1; cf. Jeremiah 21:13), in this chapter if we see its prophetic fulfillment. Otherwise, this prophecy of Jerusalem, after Isaiah 7-12, seems superfluous and inappropriate in the midst of the judgments on the nations. Although the city is not literally in a valley, it is surrounded by mountains (Psalms 125:2a). The name is connected with the Kidron valley near Jerusalem.

A spectacle makes the inhabitants climb on the rooftops, so as not to miss anything of the spectacle. Baffled, Isaiah wonders what’s the matter with them, of which they are inspired. Can’t they see that judgment is coming? However, they do not want to know about an impending judgment. The danger is ignored and washed away by amusement and that while, Isaiah assures the inhabitants of Jerusalem, judgments will come upon the city (Isaiah 22:2).

As is so often the case, these are both judgments that are soon coming and judgments that will take place in the end time. In the short term the king of Assyria will enter Judah, but without conquering Jerusalem (2 Kings 18:13). Later on Babylon will destroy Jerusalem as a pre-fulfillment of this prophecy. The full fulfillment will take place when the prophetic Assyrians, the king of the North, come to destroy Jerusalem. The humiliation will be great. Rulers will flee so that the army is adrift (Isaiah 22:3). No one will escape, no matter how far they have fled.

Isaiah is baffled when he sees the destruction of the city before his mind (Isaiah 22:4). Jerusalem was not taken by Assyria in his days, the days of Hezekiah. By a wonder of God’s merciful intervention the city was spared. However, it did not bring the inhabitants of the city to repent and return to God. Therefore, the city will be destroyed, which will be done by Nebuchadnezzar. Isaiah is so deeply impressed by this that he does not want to be comforted. His sorrow is so great that he cannot let anyone share in it. He knows that this destruction comes from the LORD (Isaiah 22:5) and is therefore righteous, but also so fierce.

We see here that God has no joy in the judgment He has to bring on anyone of His creatures. He must certainly judge, but at the same time it is His strange work (Isaiah 28:21). The same Spirit through Whom the prophet sees the suffering to come leads him to weep over it.

We also see this in Him, Who is the radiance of God’s glory and the exact representation of His nature (Hebrews 1:2-3). He sheds tears when He sees the suffering that will come over Jerusalem and is saddened by the hardness of heart that makes the city refuse to hide under His wings (Luke 19:41-42; Matthew 23:37). And we too must never speak with a cold heart, without sympathy, about the terrible eternal punishment that will be inflicted on anyone who refuses to repent.

Isaiah sees the enemy preparing to invade the land (Isaiah 22:6). The weapons are taken up and the fighting force is assembled. From strategically located areas such as Elam, in southwest of Persia, and Kir, in north of Persia, the Medes, the armies of Assyria will enter Judah. There they will fill the most beautiful valleys of Judah with their armies (Isaiah 22:7). The beautiful sight will turn into a scene full of menace. They will array themselves opposite the gate of Jerusalem.

As with the king of the North in the future, the army of Assyria that attacks Jerusalem consists of an alliance of many peoples. Elam and Kir are also part of this alliance (Isaiah 22:6-7). Elam (Persia) is known for his archers, while Kir (Medes) with uncovered shields is ready for battle.

Isaiah 57:19

Introduction

Isaiah 21 speaks about the appearance of Christ. Both Babylon (Europe) and Assyria (the king of the North) are destroyed in a supernatural way in the north of Israel, near Megiddo or Har-Magedon. Then Isaiah 22 takes us to the establishment of the throne of David in Jerusalem by Christ. But first we see how the antichrist, who is the king of Israel during the great tribulation, is dethroned (Isaiah 22:19; cf. Zechariah 11:17) during the destruction of Israel by the king of the North.

These end-time prophecies are illustrated by their pre-fulfillment when Jerusalem is destroyed by King Nebuchadnezzar at the time of King Zedekiah. We also see this pre-fulfillment in this chapter in the deposition of Shebna, prophetically a type of the antichrist, in whose place then comes Eliakim, prophetically a type of Christ, Who then starts to reigns in Jerusalem.

Ignoring the Coming Judgment

We can only understand the burden of Jerusalem, here called “the valley of vision” (Isaiah 22:1; cf. Jeremiah 21:13), in this chapter if we see its prophetic fulfillment. Otherwise, this prophecy of Jerusalem, after Isaiah 7-12, seems superfluous and inappropriate in the midst of the judgments on the nations. Although the city is not literally in a valley, it is surrounded by mountains (Psalms 125:2a). The name is connected with the Kidron valley near Jerusalem.

A spectacle makes the inhabitants climb on the rooftops, so as not to miss anything of the spectacle. Baffled, Isaiah wonders what’s the matter with them, of which they are inspired. Can’t they see that judgment is coming? However, they do not want to know about an impending judgment. The danger is ignored and washed away by amusement and that while, Isaiah assures the inhabitants of Jerusalem, judgments will come upon the city (Isaiah 22:2).

As is so often the case, these are both judgments that are soon coming and judgments that will take place in the end time. In the short term the king of Assyria will enter Judah, but without conquering Jerusalem (2 Kings 18:13). Later on Babylon will destroy Jerusalem as a pre-fulfillment of this prophecy. The full fulfillment will take place when the prophetic Assyrians, the king of the North, come to destroy Jerusalem. The humiliation will be great. Rulers will flee so that the army is adrift (Isaiah 22:3). No one will escape, no matter how far they have fled.

Isaiah is baffled when he sees the destruction of the city before his mind (Isaiah 22:4). Jerusalem was not taken by Assyria in his days, the days of Hezekiah. By a wonder of God’s merciful intervention the city was spared. However, it did not bring the inhabitants of the city to repent and return to God. Therefore, the city will be destroyed, which will be done by Nebuchadnezzar. Isaiah is so deeply impressed by this that he does not want to be comforted. His sorrow is so great that he cannot let anyone share in it. He knows that this destruction comes from the LORD (Isaiah 22:5) and is therefore righteous, but also so fierce.

We see here that God has no joy in the judgment He has to bring on anyone of His creatures. He must certainly judge, but at the same time it is His strange work (Isaiah 28:21). The same Spirit through Whom the prophet sees the suffering to come leads him to weep over it.

We also see this in Him, Who is the radiance of God’s glory and the exact representation of His nature (Hebrews 1:2-3). He sheds tears when He sees the suffering that will come over Jerusalem and is saddened by the hardness of heart that makes the city refuse to hide under His wings (Luke 19:41-42; Matthew 23:37). And we too must never speak with a cold heart, without sympathy, about the terrible eternal punishment that will be inflicted on anyone who refuses to repent.

Isaiah sees the enemy preparing to invade the land (Isaiah 22:6). The weapons are taken up and the fighting force is assembled. From strategically located areas such as Elam, in southwest of Persia, and Kir, in north of Persia, the Medes, the armies of Assyria will enter Judah. There they will fill the most beautiful valleys of Judah with their armies (Isaiah 22:7). The beautiful sight will turn into a scene full of menace. They will array themselves opposite the gate of Jerusalem.

As with the king of the North in the future, the army of Assyria that attacks Jerusalem consists of an alliance of many peoples. Elam and Kir are also part of this alliance (Isaiah 22:6-7). Elam (Persia) is known for his archers, while Kir (Medes) with uncovered shields is ready for battle.

Isaiah 57:20

Introduction

Isaiah 21 speaks about the appearance of Christ. Both Babylon (Europe) and Assyria (the king of the North) are destroyed in a supernatural way in the north of Israel, near Megiddo or Har-Magedon. Then Isaiah 22 takes us to the establishment of the throne of David in Jerusalem by Christ. But first we see how the antichrist, who is the king of Israel during the great tribulation, is dethroned (Isaiah 22:19; cf. Zechariah 11:17) during the destruction of Israel by the king of the North.

These end-time prophecies are illustrated by their pre-fulfillment when Jerusalem is destroyed by King Nebuchadnezzar at the time of King Zedekiah. We also see this pre-fulfillment in this chapter in the deposition of Shebna, prophetically a type of the antichrist, in whose place then comes Eliakim, prophetically a type of Christ, Who then starts to reigns in Jerusalem.

Ignoring the Coming Judgment

We can only understand the burden of Jerusalem, here called “the valley of vision” (Isaiah 22:1; cf. Jeremiah 21:13), in this chapter if we see its prophetic fulfillment. Otherwise, this prophecy of Jerusalem, after Isaiah 7-12, seems superfluous and inappropriate in the midst of the judgments on the nations. Although the city is not literally in a valley, it is surrounded by mountains (Psalms 125:2a). The name is connected with the Kidron valley near Jerusalem.

A spectacle makes the inhabitants climb on the rooftops, so as not to miss anything of the spectacle. Baffled, Isaiah wonders what’s the matter with them, of which they are inspired. Can’t they see that judgment is coming? However, they do not want to know about an impending judgment. The danger is ignored and washed away by amusement and that while, Isaiah assures the inhabitants of Jerusalem, judgments will come upon the city (Isaiah 22:2).

As is so often the case, these are both judgments that are soon coming and judgments that will take place in the end time. In the short term the king of Assyria will enter Judah, but without conquering Jerusalem (2 Kings 18:13). Later on Babylon will destroy Jerusalem as a pre-fulfillment of this prophecy. The full fulfillment will take place when the prophetic Assyrians, the king of the North, come to destroy Jerusalem. The humiliation will be great. Rulers will flee so that the army is adrift (Isaiah 22:3). No one will escape, no matter how far they have fled.

Isaiah is baffled when he sees the destruction of the city before his mind (Isaiah 22:4). Jerusalem was not taken by Assyria in his days, the days of Hezekiah. By a wonder of God’s merciful intervention the city was spared. However, it did not bring the inhabitants of the city to repent and return to God. Therefore, the city will be destroyed, which will be done by Nebuchadnezzar. Isaiah is so deeply impressed by this that he does not want to be comforted. His sorrow is so great that he cannot let anyone share in it. He knows that this destruction comes from the LORD (Isaiah 22:5) and is therefore righteous, but also so fierce.

We see here that God has no joy in the judgment He has to bring on anyone of His creatures. He must certainly judge, but at the same time it is His strange work (Isaiah 28:21). The same Spirit through Whom the prophet sees the suffering to come leads him to weep over it.

We also see this in Him, Who is the radiance of God’s glory and the exact representation of His nature (Hebrews 1:2-3). He sheds tears when He sees the suffering that will come over Jerusalem and is saddened by the hardness of heart that makes the city refuse to hide under His wings (Luke 19:41-42; Matthew 23:37). And we too must never speak with a cold heart, without sympathy, about the terrible eternal punishment that will be inflicted on anyone who refuses to repent.

Isaiah sees the enemy preparing to invade the land (Isaiah 22:6). The weapons are taken up and the fighting force is assembled. From strategically located areas such as Elam, in southwest of Persia, and Kir, in north of Persia, the Medes, the armies of Assyria will enter Judah. There they will fill the most beautiful valleys of Judah with their armies (Isaiah 22:7). The beautiful sight will turn into a scene full of menace. They will array themselves opposite the gate of Jerusalem.

As with the king of the North in the future, the army of Assyria that attacks Jerusalem consists of an alliance of many peoples. Elam and Kir are also part of this alliance (Isaiah 22:6-7). Elam (Persia) is known for his archers, while Kir (Medes) with uncovered shields is ready for battle.

Isaiah 57:21

The LORD Ignored

What is described in this section took place in the time of Hezekiah (2 Kings 20:12-21; 2 Chronicles 32:2-7; 30). This section describes how all kinds of precautions are taken to defend themselves against a possible attack from Assyria. A city that foresees a long siege has much to arrange. They have to provide weapon supplies (Isaiah 22:8), water supplies (Isaiah 22:9) and reinforcement of the walls (Isaiah 22:10).

Their precautions are good and appropriate. The wrong thing is that they only “depend” on that, only look out for that (Isaiah 22:8), instead of trusting in God. With the people there is no faith, they do “not depend on Him who made it” (Isaiah 22:11). They do not think that all this comes over them from His hand, to bring them to repentance. They look to human certainties and not to the LORD. They simply do not see Him.

This last section applies especially to the antichrist, the coming leader of Israel, who has to defend his land against the Assyrians, the coming king of the North. This antichrist will put his trust in an alliance with the beast, the powerful leader of the united Europe. But it is in vain. What protects Jerusalem will be removed (Isaiah 22:8), but they do not depend on Him Who did this (Isaiah 22:11). The people do not listen to the rod and to Him Who has destined it for them. Ultimately, the LORD will use the king of the North as an instrument to remove the antichrist, the false king of Israel (Isaiah 22:15-19).

The lesson of these verses is important. What we want to do in our own strength is useless and devastating. Only what we do in God’s power and guided by Him has a favorable effect. Evil can never be countered with means we have acquired through human wisdom. Forgetting God leads to a reliance on human resources and means, which will inevitably end in disappointment and misery.