A Commentary on Isaiah, Part 16: The Burden of… Moab?

Discussing Isaiah, before we move on from the prophecies of the destruction of Babylon and the fall of the king of Babylon which are found in Isaiah chapters 13 and 14, it should be noted that at the end of Isaiah chapter 14, in verse 25, there is a shift in focus from Babylon back to Assyria, the demise of which Isaiah had already prophesied in chapter 10. Then in verse 28 there is an odd break in the context where Isaiah mentioned that this burden, referring to the prophecy of doom of Babylon, had come to him in the year of the death of Ahaz king of Judah. Here it is unclear, as to whether the reference to the death of Ahaz was spoken in relation to the burden against Babylon which had preceded, or to that which would follow, beginning with four verses at the end of the chapter in which Isaiah had warned Palestine of its coming destruction. It is more likely to have been a parenthetical remark, since with all certainty the warning to Palestine here is contextually connected to the mention of Assyria a little earlier in the chapter. By itself, this also seems to suggest that the fate of Babylon is tied to the fate of Assyria, and that association is strengthened as the chapter proceeds.

So immediately following the mention of the death of Ahaz, there are four verses containing the warning for Palestine, and within them there is revealed one significant element of the nature of these empires, where it states in verse 29: “Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.” The “rod of him that smote thee” would be a reference to Assyria, which had reduced and subjected Palestine beginning with the reign of Tiglath-Pileser III, who listed Philistia among his tributaries in inscriptions from the 17th year of his reign. [1] As we have also discussed, that is very close to the time when Ahaz had died, and Tiglath-Pileser had met his own end after having ruled for eighteen years.

A Commentary on Isaiah, Part 15: The Sceptre of the Rulers

There are many examples in Scripture which exhibit the fact that Yahweh God punishes those whom He has employed in the chastisement of His children. This is fully apparent in Isaiah chapter 10, where the Word of Yahweh had declared: “5 O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.” But then, just a few verses later in that chapter, Yahweh had attested: “12 Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.” Likewise, here and throughout subsequent chapters of Isaiah, the destruction of Babylon is prophesied, but evidently not until Babylon had, or has, also been utilized in the punishment of the children of Israel. So in Isaiah chapter 39, the prophet was told to warn Hezekiah king of Judah, in part: “6 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD.” Then later, in Isaiah chapter 43 we read: “14 Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.”

Although it is on a smaller scale, this same pattern is evident in the earliest records of the history of Israel, particularly in the book of Judges, where at diverse times the Philistines, Midianites, Canaanites, Moab, Ammon and others had all been employed at one time or another to chastise Israel, and ultimately each of them had been overcome and diminished by Israel, once Yahweh decided that the chastisement was sufficient and He permitted Israel to prevail. For example, in Judges chapter 3 we read: “7 And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves. 8 Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushanrishathaim king of Mesopotamia: and the children of Israel served Chushanrishathaim eight years. 9 And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother. 10 And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.” The name Chushanrishathaim apparently means “twice wicked Cushan”, and the word Cushan seems to be a reference to the land of Cush in Mesopotamia, as it also does where the word appears in Habakkuk chapter 3. So Chushanrishathaim is not even a name, but only an epithet by which the writers of Judges decided to describe a certain Mesopotamian king.

A Commentary on Isaiah, Part 14: Lucifer, Son of the Morning

The Roman Catholic images of a fallen angel named Lucifer have permeated Christian society for at least fifteen hundred years, but they are related far more closely to the allegorical images which are found in ancient Mesopotamian carvings than they are to the truths of Scripture. The epithet Lucifer, which is known only from Isaiah chapter 14, does not actually exist in the original language of Scripture, and the words from which the epithets were formed were used in reference to a man, and not as an address for some mystical and supernatural demon or fallen angel. They were used to describe a certain and then-future king of Babylon, whom we would assert could represent any king of any world empire at any given time, a man standing in opposition to God, and not some other-worldly adversary with super-human powers.

The Roman Catholic visions of Lucifer actually detach the Biblical warnings from the realities of everyday life, and the context here in Isaiah concerns the punishment of the children of Israel for their sins. Lucifer does indeed exist, and has existed throughout all of history, but as a man, or as a long series of men, the nature of which the Roman Catholic fables have forever prevented Christians from understanding. The true meaning of the words requires an understanding of ancient history as well as the Biblical context which is found here in the surrounding text of Isaiah. Having obfuscated the meaning of the term Lucifer, the popes of the Roman Catholic Church have actually quite often fulfilled the role of Lucifer, through which they have pretended to be the light-bearers for Christian society while they have actually stood in opposition to Christ. But the people never noticed, because they saw Lucifer as some far-off and mystical, ethereal demon.

A Commentary on Isaiah, Part 13: Visions of Empires

Discussing Isaiah chapter 11, there is a prophecy of a rod which would come forth “out of the stem of Jesse,” and in an apparent Hebrew parallelism, also a branch which would “grow out of his roots.” Then where this phenomenon is described further, it becomes apparent that the branch is a man: “a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles [Nations] seek: and his rest shall be glorious.” It is even more evident that this rod is a man, for example where it says that “he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked” and then “righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.” But the language indicates that the man is both the origin of Jesse, and a descendant of Jesse. Therefore this man can only be one and the same as the child who had been prophesied earlier in Isaiah, in chapter 9, who would be called the “mighty God”, the “everlasting Father” and the “Prince of Peace.”

No other man could fulfill the plain meanings of all of these statements unless the promised Messiah is God incarnate. So in language which further illustrates this assertion, here in Isaiah chapter 11 this Root of Jesse is also prophesied to “recover the remnant of his people” from all of the places to where they had gone in their captivity, and only Yahweh God would have the authority and the ability to do that. Furthermore, at this point in the time of Isaiah, the promise to regather His people comes even before most of them are taken into captivity. Then, accompanying that promised regathering, there is also a promise of great peace, and the child of Isaiah chapter 9 would be called the Prince of Peace.

A Commentary on Isaiah, Part 12: Root and Branch

As we had explained at length in our introduction to the later portion of Isaiah chapter 10 and The Promise in the Flames, or the promises which had been given to Israel as the twelve tribes were about to go into captivity, throughout these chapters of Isaiah, where both Israel and Judah are repeatedly condemned and destined to go into captivity, there are also many repeated promises of salvation, and that salvation would ostensibly be achieved through the birth of a child who would be called “the mighty God, the everlasting Father, [and] the Prince of Peace”, among other things which apparently could only describe Yahweh God Himself even if this child would be born of a woman just like any other ordinary man.

In Isaiah chapter 10 we had seen a prophecy warning that Assyria would be destroyed, and assuring the children of Israel that once in captivity, they would escape and even have a part in the destruction of their captors. From the time that Isaiah uttered this prophecy, it would be as many as a hundred and twenty years before Assyria was destroyed around 612 BC. But Jerusalem was also destined for captivity in the words of the prophet, and up to this point, explicit examples of such prophecies concerning Jerusalem are found in the parable of the vineyard of Isaiah chapter 4, and the parable of blindness in Isaiah chapter 6. So if it seems that Jerusalem had escaped its fated captivity once Assyria had fallen, Isaiah had also prophesied concerning Babylon, in chapters 13 and 14, and later, in the closing verses of chapter 39, Isaiah warned Hezekiah that his sons “shall be eunuchs in the palace of the king of Babylon.” So Jerusalem would indeed go into captivity, even it it did not fall to the Babylonians until about 586 BC.

A Commentary on Isaiah, Part 11: The Promise in the Flames

As we have already discussed at length, in Isaiah chapter 7 Ahaz king of Judah was given a sign, that a virgin would conceive a child, and that before the child could eat solid food, or before he could call out to his mother or father, that the kings of both Israel and Syria would be cut off. This judgment upon those kings was described in several different ways, even in chapter 9 where the birth of the child was announced. But there is something much greater being prophesied here, because in spite of the fact that the sign which had been promised to Ahaz was fulfilled, in chapter 9 we read that this child would be a ruler who would sit upon the throne of David and have no end to the increase of his government and peace, that he would forever establish his kingdom with judgment and with justice, and that his name would be called Wonderful Counsellor, the mighty God, the everlasting Father, and the Prince of Peace.

But at the very same time, the children of Israel had also been warned that their kingdoms would be destroyed, and that for their sins they would either perish or be taken into captivity. So the child described in chapter 9 is not the same child who fulfilled the promise of a sign to Ahaz made in chapter 7. In fact, the child, Mahershalalhashbaz, was a son of Isaiah himself, and he was not in line to succeed to the throne of David. Since from this point forward both the Bible and history are silent concerning Mahershalalhashbaz, he could not have been the child which the prophecy in chapter 9 had described.

Rather, the child of chapter 9 is a future Messiah, a promise of Yahweh God come in the flesh to rule His people forever, at some point in the distant future because in the meantime, Israel and Judah were destined to suffer greatly, and also to remain in a period of blindness, or darkness. For example, in Isaiah chapter 8 Yahweh had attested that He “17 …hideth his face from the house of Jacob… 22 And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.” While Ahaz had a temporary comfort in Mahershalalhashbaz, the true Light would be far in the future, and Israel would suffer in the meantime. But as we shall see, there is hope and a promise in the flames of their trials.

In the last presentation of our commentary on Isaiah, titled A Child is Born, we had mainly sought first to rectify the understanding of the phrase “Galilee of the Gentiles”, or correctly, circuit of the nations, in prophecy, and to illustrate the reasons for its dual meaning, since within the greater context and scope of the prophecy of Isaiah it refers to something other than its later colloquial use in reference to the aliens who had come to dwell in and around Galilee during the intertestamental period, among whom portions of the people of ancient Judah who returned from the Babylonian captivity had later settled. It is in that later historical context in which the apostle Matthew had interpreted the passage in reference to Christ, which is appropriate for His time, however the phrase itself must have had another meaning in reference to the tribes of Naphtali and Zebulun, as Isaiah had presented it here.

So in the time of Isaiah, the prophecy at the beginning of chapter 9 could not have applied to the region of Galilee in the short term. That is because in Isaiah chapter 7, it is evident that at this time Pekah is king in Israel, and the prophecies in Isaiah chapters 7 and 8 had promised his removal in a very short time. So in the near vision, which is the immediate fulfillment of those prophecies, we read in 2 Kings chapter 15: “29 In the days of Pekah king of Israel came Tiglathpileser king of Assyria, and took Ijon, and Abelbethmaachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria. 30 And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead, in the twentieth year of Jotham the son of Uzziah.” As we have already discussed, in his own inscriptions Tiglathpileser had boasted of having set Hoshea on the throne of Israel himself.