Chapter Five - The Burdens on the Nations (13-23)

As a result of this chapter, you should be able to:

1. describe the contents of Isaiah 13-23 as it relates to the outline given in the commentary;

2. explain the two general principles which permeate chapters 13-23;

3. name the nations which Isaiah prophesied against; and

4. explain God's purposes for giving the prophecies of the nations.

This chapter is divided into the following twelve parts:

1. the oracle concerning Babylon (13:1-14:27);

2. the oracle concerning Philistia (14:28-32);

3. the oracle concerning Moab (15:1-16:14);

4. the oracle concerning Damascus (17:1-14);

5. the oracle concerning the land of whirring wings (18:1-7);

6. the oracle concerning Egypt (19:1-20:6);

7. the oracle concerning the desert (21:1-10);

8. the oracle concerning Edom (21:11-12);

9. the oracle concerning Arabia (21:13-17);

10. the oracle concerning the valley of vision (Jerusalem) (22:1-25);

11. the oracle concerning Tyre (23:1-18); and

12. conclusion of the burdens.

Chapters 13-23 contain a series of messages primarily directed against various Gentile nations, especially those surrounding and touching the life of Judah. Both the New American Standard Bible and the New International Version use the word "oracle" as the title of each of those messages. The NASB has a marginal note: "lit., burden," The King James Version translates the term as "burden" and attaches it to each of the messages. The term in question is derived from a word that denotes something heavy, and thus came to have the connotations of "burden" and "an important utterance." The emphasis in the prophecies is judgment - thus they were important or weighty and should be considered carefully by the surrounding nations and by the nation of Israel.

Actually, it is unlikely that Isaiah intended for the foreign nations to read of the judgments of Yahweh upon them. His intent was primarily to provide a prophetic hope for the nation of Israel. The hope would be immediate for the recipients of the divinely given messages in Isaiah's day and would be observable by future generations as those prophecies of doom and destruction came to pass.

Each of the three great prophetical books:

1. Isaiah;

2. Jeremiah; and

3. Ezekiel

contains a list of judgments or oracles against the nations. When the three prophets are compared (Isaiah 13-23; Jeremiah 46-51; Ezekiel 25-32) the lists of oracles look as follows:

In both Isaiah and Jeremiah, Babylon is the empire emphasized for judgment. In Ezekiel, Egypt bears the full force of the judgmental oracle. In Isaiah, Babylon is standing at the top of the list and at the height of Yahweh's destructive force. The fall of Babylon, which is often seen in Scripture as the arch-enemy of God and His people, is presented as something that should cause all the people of God to rejoice.

In his oracles of judgment Isaiah moves from Babylon westward to Tyre (in contrast to Jeremiah who begins with Egypt and moves eastward to Babylon). In the oracles, Isaiah uses much figurative language to describe the ultimate judgment of the various nations.

The section can be outlined as follows:

3. The Burden on the Nations (13:1-23:18)

3.1    The Burden of Babylon (13:1-14:27)

3.2    The Burden of Philistia (14:28-32)

3.3    The Burden of Moab (15:1-16:14)

3.4    The Burden of Damascus (Syria) (17:1-14)

3.5    The Burden of Cush (Ethiopia) (18:1-7)

3.6    The Burden of Egypt (19:1-20:6)

3.7    The Burden of the Wilderness of the Sea (Negev) (21:1-10)

3.8    The Burden of Edom/Dumah (21:11-12)

3.9    The Burden of Arabia (21:13-17)

3.10  The Burden of Jerusalem (22:1-25)

3.11  The Burden of Tyre (23:1-18)

The prophecies are of unequal length and many of the terms are difficult to interpret. Much effort is needed to link the events in these chapters with events recorded elsewhere in Scripture and events found in the historical records.

Before looking at the individual oracles it is necessary to look at two general principles that permeate the section:

1. One such principle is God's absolute and holy justice. God will hold every nation or people accountable for its actions. Regardless of the availability of revelations, all nations are required to conform to God's standards.

2. The other principle is the place of prophecy as the confirmation of God's Word. The fact that the nations of ancient times met their individual destinies as predicted in the Bible is corroborative evidence that the Bible is in truth the Word of God.

It would have been a relatively easy matter for Israelites living in the time of the return to the land under Zerubbabel, Ezra, and Nehemiah to look back at the prophecies of Isaiah concerning the empires in existence in his time (700 B.C.) and to see whether or not God had spoken through him.

1. THE ORACLE CONCERNING BABYLON (13:1-14:27)

The oracle concerning Babylon can be divided into four parts:

1. Isaiah first noted the fall of Babylon (13:1-16).

2. He next prophesied that the Medes were to be the agents who toppled the great empire of Babylon (13:17-22).

3. He then predicted a time when Israel would find itself again in the land, settled and ruling over the peoples who had oppressed them (14:1-2).

4. Finally, he went into great detail in speaking of the destruction of the king of Babylon (14:3-27).

It is particularly fitting that the oracle against Babylon should stand first in Isaiah's list. From its very beginning Babylon had been the rallying point of rebellion against God in the period shortly after the flood (Genesis 11:1-9). In many places in the Old Testament Babylon represents the idolatrous pagan world system that stands in opposition to God. Although various dynasties and empires flourished in Babylon, it was constantly seen by Israel as a city that hated the God of Israel. That symbolism is carried over into the New Testament in the book of Revelation.

Since Isaiah's prophecy is so largely concerned with the coming of the Babylonian captivity of Judah, it is most fitting that God's people know ahead of time that their powerful enemy will eventually meet its doom. Much is said about the destruction of Babylon and its idols in the second part of Isaiah.

It is interesting that some of those who hold that the second part of the book was not written by lsaiah also question the authenticity of this section in spite of the fact that Isaiah's name is specifically attached to it (13:1).

The fulfillment was to come about through the conquest of Babylon by the Medes and the Persians almost two centuries after Isaiah's time (prophesied in chapters 44 and 45, where Cyrus the Persian, the general of the invading forces, is mentioned specifically as the deliverer of the people of Judah from Babylon). The prophecy also looks forward by analogy to the end time, for the expression "the Day of the Lord" normally indicates the future time of God's direct intervention in judgment into human affairs. The term has great eschatological significance.

There are two widely held views about the city of Babylon in the end time:

1. Babylon's decline was gradual. The geographer Strabo (about 20 B.C.) spoke of the site of Babylon as a "vast desolation." In the light of Isaiah's prophecy that Babylon will not be rebuilt or inhabited (13:19-22), it seems likely that "Babylon" in Revelation is not Babylon on the Euphrates but symbolic Babylon, represented in the end time by the Roman Empire, the seat of the apostate church as described by the seven mountains of Revelation 17:9 and also the political city. The city in Chapter 18 of the book of Revelation fits what is known of the city of Rome better than it does the historical Babylon. Dr. Alfred Martin and Dr. William Hoste support this view.

2. The city of Babylon on the Euphrates will be rebuilt in the end time as the great world capital of the Anti-christ. Those who hold that view assert that Isaiah's prophecy of the complete destruction of Babylon has not been fulfilled because the city still existed long after the time of the Persian conquest. Dr. John F. Walvoord and Dr. Charles Dyer support this view.

It is possible that Rome might be the ecclesiastical capital and rebuilt Babylon the political and commercial capital. It is also conceivable that Rome might be the capital in the first half of the 7 years Tribulation period and Babylon in the second half in the world empire phase. Those who deny that Babylon will be rebuilt do so on the principle that the prophecy of destruction refers to ecclesiastical and political power symbolized in Babylon but not embodied in an actual city. The city of Babylon politically therefore is now destroyed historically. The power and religious character of Babylon are destroyed at the second coming. The ultimate decision depends upon the judgment of the expositor, but in many respects it is simpler to postulate a rebuilt Babylon as fulfilling literally the Old Testament prophecies as well as that embodied in Chapter 18 of the book of Revelation.

1.1 The Fall of Babylon (13:1-16)

In this section the prophet gives an overview of what will happen to the mighty Babylonian Empire, which was dreaded by the entire world. It is important to remember that at the time this section was written Babylon was not a dreaded empire. Assyria was still the empire in power in the Near East. Babylon was a city within the Assyrian Empire that had had a long history of revolt, and was finally crushed in 689 B.C.. Even after that defeat the city of Babylon was restored and once again became a magnificent city.

Because of the mention of Assyria in 14:24-27 it seems likely that Isaiah is writing of the Assyrian Empire, using Babylon as a symbol of all the anti-God forces. Babylon was not the capital of the Assyrian Empire but a major city within the reach of the empire. Isaiah spoke against Babylon because of the important anti-God role that it would play later in Israel's history. Perhaps the imagery for the section was the Assyrian invasion into Judah under Sennacherib, possibly in 701 B.C. Thus Isaiah's symbolism of the nations coming to battle (vv. 4-5) could speak of the Assyrian invasion, but be prophetic of that great conflict that will occur in the campaign of Armageddon (Revelation 16:12-16). Isaiah describes what will happen when the armies realize that the Lord and His armies are coming in triumph (vv. 6-9). The people who dare to fight against the Lord will be utterly defeated and terrified. There will be great changes occurring on the earth during the time of the great judgment of God (vv. 10-16; cf. Matthew 24).

1.2 The Medes Will Defeat Babylon (13:17-22)

Some have wondered about the inclusion of these verses concerning the victory of the Medes over Babylon. It is well-known that the Medes were active against the Assyrians during a long power struggle. Ultimately it was the Medes who defeated and conquered Nineveh (612 B.C.). Eventually the Medo-Persian armies conquered Babylon under the leadership of Cyrus, but the city was governed by Darius the Mede. Isaiah seems to be telescoping all the events together, culminating them in the fall of the city of Babylon (539 B.C.).

As mentioned before, some Bible scholars opined that the city of Babylon on the Euphrates will be rebuilt in the end time as the great world capital of the Anti-christ as Isaiah's prophecy of the complete destruction of Babylon has not been fulfilled because the city still existed long after the time of the Persian conquest (see v. 20).

1.3 A Time of Prosperity (14:1-2)

Isaiah wants to be very clear that the defeat of Babylon has eschatological overtones; he wants the readers to understand that he is ultimately speaking of the millennial kingdom that will be brought in for Israel. It is significant that he uses the terms Israel and Jacob in speaking of the nation, for he prophesied a reunited kingdom ruling in power again as it had in the days of David and Solomon. Isaiah notes a complete reversal of position. Israel, which had been the captive, the one subject to the rulership of Assyria, will in that day be the captors while Assyria and the nations will be Israel's servants.

1.4 Destruction of the King of Babylon (14:3-11)

Verses 14:3-8

The "taunt" (v. 4) recorded by Isaiah has been variously interpreted over the years. The main issue in the interpretation is the phrase "the king of Babylon." A number of interpretations have been offered:

1. Perhaps the one most widely held is that Isaiah is prophetically speaking of the fall of Nebuchadnezzar, who was the epitome of a Babylonian king in all of his pride and arrogance. Scripture itself mentions that he was eventually brought low (Daniel 4:1-18).

2. A second view is that Isaiah is speaking of the Assyrian kings who ruled over Babylon at the time of Isaiah. This view stems primarily from verses 24-27 where the Lord vows to break Assyria (v. 25). It has been pointed out that Pul (2 Kings 15:19), also known as Tiglath-pileser, was the king of Babylon and may be the prototype in Isaiah's day of an arrogant, proud king who is set against the Lord of Israel and Judah.

Verses 14:9-11

The setting for the taunt is sheol, the place of the dead. The picture is a gathering of the great kings of the earth after the time of the earth receiving rest from the warfare that has been pronounced in 13:4b-8. The king of Babylon arrives in sheol, where he is met by the kings and leaders of the earth, who are amazed that even the mighty king of Babylon has met the same fate as they (vv. 9-11). They make a point of noting that in contrast to the wonderful conditions that that king had on earth his bed now is made up of maggots and his covering is of worms. That is highly figurative language noting the utter humiliation of the king of Babylon who stands for the anti-God forces that are against the people of God in Israel and Judah.

1.5 The Fall of Satan (14:12-23)

The portion of the oracle from verses 12-21 is a very controversial passage.

1. Many interpreters see no one here except the king of Babylon.

2. It has been pointed out that many of the expressions used of him in verses 12-14 were appellations of the Assyrian kings. Often, exaggerated and extravagant language was used in the records when the king was being described.

3. Other interpreters believe (as did some of the church fathers) that in this paragraph the king of Babylon is viewed as a tool or a front for the real, unseen ruler of the cosmos. They believe that God is addressing Satan, who is called in the New Testament the "prince of this world" (John 12:31; 14:30; 16:11 KJV; NASB has "ruler") and the "god of this age" (2 Corinthians 4:4, literal translation). There are a few other instances in Scripture in which Satan is addressed through one of his instruments. The earliest, of course, was in Eden after the Fall, when God addressed Satan through the serpent (Genesis 3:15), and in the New Testament the Lord Jesus said to Peter, "Get behind Me, Satan!" (Matthew 16:23). The passage under discussion could most closely be connected with Ezekiel 28:1-19, where many also believe that Satan is being addressed through the human king of Tyre.

In addressing this one God calls him "star of the morning" (NASB and NIV). The KJV uses the equivalent Latin term Lucifer, which has become generally known in English as a title for Satan before his fall. The statement of the Lord Jesus in Luke 10:18-19 seems to be parallel to that. The Hebrew word simply means "bright one." A passage in the book of Job apparently refers to the angels as the "morning stars" (Job 38:7), although it uses different vocabulary. And in Revelation, Satan is seen as controlling a third part of the stars of heaven (Revelation 12:4).

The Lord Jesus is also called the "bright morning star" (Revelation 22:16). If this address in Isaiah is indeed to Satan, he is the false daystar in contrast to the Lord Jesus, the true One (2 Peter 1:19, KJV).

This passage should be compared with Ezekiel 28:12-19, which seems to be a similar cryptic message to Satan. Ezekiel views the career of Satan from the beginning forward to its end, whereas Isaiah sees his career from its end backward to its beginning. Many Bible students consider Isaiah 14:12-17 to be the central passage in the Bible on the origin of sin. The fall from heaven mentioned in verse 12 is in reality a prophecy. The sin or moral fall described belongs to the dateless past, but the final expulsion of Satan from heaven evidently will not occur until the end time, at the middle of that period often spoken of as the seventieth week of Daniel - i.e. the midst of the 7 years Tribulation period (Daniel 9; Revelation 12:9).

The five "I wills" uttered by the "morning star" constitute the very essence of sin, culminating in the boast "I will make myself like the Most High" (14:14). If the human king of Babylon exalted himself as a god, certainly Satan has to the highest degree. Ezekiel describes the "anointed cherub" as being lifted up because of his beauty (Ezekiel 28:14, 17), having been perfect or blameless in all his ways until iniquity was found in him (v. 15). Likewise, in the New Testament Paul warns against being lifted up with pride and falling into the very condemnation into which the devil fell (1 Timothy 3:6).

(Note: For further information on the Fall of Satan, please study the course, Systematic Theology, Chapter 24: Satan: Our Adversary).

Verses 14:24-27

Isaiah summed up his message against Babylon in verses 24-27 by noting that the Lord had planned out all of those things and there was no one who could change the direction of the events of history. Assyria will be broken, and the Assyrians can do nothing to save themselves. It is interesting to note that that is exactly what the Assyrians were saying to Judah when Sennacherib was besieging Jerusalem (2 Kings 18:25).

2. THE ORACLE CONCERNING PHILISTIA (14:28-32)

In this oracle Isaiah tells of events in the area of Philistia, which was the coastal area along the Mediterranean Sea. He noted that "the rod that struck you is broken" (v. 29). The oracle is dated 715 B.C. (the death of Ahaz being mentioned in v. 28) and speaks of a temporary setback of Assyria that caused the Philistines to propose an alliance with Judah. Isaiah warned that the situation would not last and that further trouble would come (v. 29b). The Philistine region would be destroyed, whereas Israel was destined for the region of Palestine (vv. 31-32).

3. THE ORACLE CONCERNING MOAB (15:1-16:14)

Isaiah gave a specific time structure for the destruction of Moab. It would have been an easy matter in Isaiah's day for the people of Jerusalem to determine whether or not the Lord was speaking through him by checking the prophetic word he was speaking. If Moab was destroyed as Isaiah was claiming, the people could have confidence in the rest of his prophetic words.

The "burden of Moab" is a reminder of the origin of that nation from the incestuous relationship of Lot with one of his own daughters (Genesis 19:37). Moabites were excluded from the congregation of Israel to the tenth generation (Deuteronomy 23:3). That obviously did not apply to women, because Ruth the Moabitess first married Mahlon, and after his death Boaz, thus coming into the line of the promised Redeemer (Ruth 4:10, 13, 22).

Verses 15:1-9

Moab was one of the area states brought under subjection to Assyria. On several occasions that small nation-state was forced to pay tribute to Assyria, as is well attested in the Assyrian records. Isaiah begins the oracle by declaring that Moab will be completely destroyed (15:1-9). The lamentation is filled with place names. The extreme depression and humiliation of the people are noted in verse 2.

Verses 16:1-14

Under Uzziah, Moab had been a tributary state to Judah. This prophecy in its near view describes calamities coming on Moab resulting from the Assyrian invasions. Note that much of it comes "within three years" (16:14). The remnant of the Moabites fled to Edom in the face of the Assyrian invasion. Sela (16:1), the ancient capital of Edom, built among the rocky crags, is the city later known and still known as Petra, the city south east of the Dead Sea in the present-day Jordan.

When the Moabites sought protection in Judah, they were denied because of the Moab's insolent arrogance (16:6). The passage should be compared with Ezekiel 25:8-11, another prophecy of judgment against Moab in Babylonian times.

The reason for Moab's destruction is given in verses 6-12. Assyria is the means of the destruction, but the cause is the pride and arrogance of the nation of Moab (v. 6). Moab had thought it was strong and had at times set itself against Israel. God brought Moab to justice for that attitude of arrogance.

Isaiah then notes that a time will come when Judah will be the protector of Moab and Israel the means of protection and justice. That, of course, will be in the period of rest (the Millennium), when the whole earth will look to Israel for peace and safety (v. 5).

4. THE ORACLE CONCERNING DAMASCUS (17:1-14)

This oracle was apparently written while Damascus was still considered a buffer between the Assyrian Empire and Judah. Isaiah prophesied that there would be a time very soon when the dependence on Syria as a buffer would be useless, because Syria would be overrun. In verses 1-3 Isaiah describes the downfall of Syria (with Damascus as its capital). The culmination is that Damascus will be like Israel (v. 3b); that is, it will be utterly defeated.

Isaiah compares the destruction of Syria to the destruction in the end time judgment when the Lord will come to judge the peoples of the earth (vv. 4-11). It will be a time of sickliness and incurable pain, when people will look to the "Holy One of Israel" for help (v. 7) because He will be the only One who can save them from the situation in which they will find themselves.

The result of the judgment of the peoples will be like that of the fall of Damascus. The people will be blown away like chaff in the wind. There will be no help for them. Isaiah notes that this is the certain end of the peoples who pillage Judah (v. 14).

5. THE ORACLE CONCERNING THE LAND OF WHIRRING WINGS (18:1-7)

Chapter 18 is one of the most difficult chapters in the book to interpret. The "land of whirring wings" (v. 1) has been identified in various ways. Much nonsense has been written about the chapter, including the attempt to label it as a prophecy about the United States of America.

Undoubtedly the prophecy concerns Ethiopia (Cush), whose ruler, Tirhakah (2 Kings 19:9), conquered Egypt and resisted the Assyrian monarch Sennacherib. The Ethiopians were characterized as coming from the land of the tsetse fly, and thus the name of the prophecy.

Isaiah says two things about the people from this land. First, they will be defeated and the whole area will be open for the wild beasts to roam. Second, the people from this region will bring gifts to Israel during the millennial period. They will come to worship the Lord of hosts in Zion. Isaiah is painting a picture of a time when Israel will be the center of world affairs rather than a small struggling nation that is oppressed by Assyria.

6. THE ORACLE CONCERNING EGYPT (19:1-20:6)

Egypt had been traditionally seen as an enemy of Israel since the time of the sojourn of the Israelites there. This oracle contains the startling information that in the future Egypt will worship the Lord. Even more startling is the fact that Egypt and Assyria, bitter enemies in Isaiah's day, will worship together and have an alliance.

The oracle is divided into two parts. Chapter 19 contains the information about Egypt's future during the Millennium. Chapter 20 contains Isaiah's prophecy that Egypt will soon be conquered by Assyria under Sargon.

6.1 Isaiah Tells of Egypt's Future (19:1-25)

Isaiah notes that Egypt will be beset by internal troubles (vv. 1-4). The Lord is said to be "riding on a swift cloud" (v. 1) to bring judgment on Egypt. The "cruel master" and the "mighty king" (v. 4) apparently refer to the Assyrian Empire and its ruler who will defeat them (cf. 20:1-6). Isaiah prophesied that the climate of Egypt will be drier than before and that the entire economy will suffer as a result (vv. 5-10). The wisest of the men of Egypt will be shown to be fools before God and His plan (vv. 11-15). The leaders of the nation and its wise men "have led Egypt astray" (v. 13) by not taking into consideration the Lord of Israel and His plans. Isaiah prophesies the time when Israel will control Egypt (v. 16-17) and Egypt will swear allegiance to the Lord of Israel (v. 18). Worship of the one true God will be instituted in Egypt (vv. 19-22) and there will be peace on earth, even throughout the empires that were most warlike in Isaiah's day (vv. 23-25).

6.2 Isaiah Prophesies About Egypt's Fall (20:1-6)

The normal poetic style of the oracles is broken with this short, almost parenthetical, narrative concerning the fall of Egypt and Ethiopia. Ethiopia's fortunes have been detailed in chapter 18. Egypt's future had been described in chapter 19. However, there apparently were still some in Judah who wanted to rely on the southern powers for protection against Assyria. Isaiah's sign of appearing as a captive person (v. 2) was given to show the nation it could not depend on the southern powers for safety from Assyria. God had already stated that He would cause Egypt to fall (19:1-4). The people should believe and depend on Him for their protection. The inhabitants of the coastlands will see the fall of Egypt and Ethiopia and realize that there is no future for them in alliances (v. 6).

7. THE ORACLE CONCERNING THE DESERT (21:1-10)

This is one of the more difficult oracles. In this section Isaiah prophesies a terrible event that is going to happen in the desert area around Israel where mobile populations flourished. He is terrified by the prospects of the situation. Often, because of the mention of Babylon in verse 9, the vision has been interpreted as referring to the fall of Babylon at the time of Cyrus. However, that event is always pictured as a time of joy for the nation of Israel, for it led to the liberation of the people of Judah. This event, on the contrary, is one that terrifies Isaiah. It is much more likely that he is giving a prophecy about the fall of Babylon to the Assyrians, perhaps in 689 B.C., which caused a feeling of despair among the other powers of the Near East as they realized there was going to be little they could do to stop the advance of the Assyrian Empire. Isaiah's picture of the terror and gloom also seems to represent the time of terror and fear that will be present at the end of the age.

8. THE ORACLE CONCERNING EDOM (21:11-12)

This short oracle concerns the area to the east of Israel. The question is put to the watchmen about the duration of the night - will it get better soon? The watchmen are not able to answer in the affirmative. They can give no hope that better times area ahead. Through this prophecy Isaiah apparently was countering the belief in the nation that good times were just around the corner.

9. THE ORACLE CONCERNING ARABIA (21:13-17)

This oracle depicts the effect of the political instability on the wandering tribes of Arabia. They are not able to count on even the necessities of life because of the warfare that is going on. Isaiah prophesied that the whole area would fall within a year (v. 16). Once again this specific prophecy would allow the people of Judah to see that he was speaking the truth and that God was speaking through him.

10. THE ORACLE CONCERNING THE VALLEY OF VISION (JERUSALEM) (22:1-25)

This oracle has several parts:

1. First, Isaiah points out that the nation of Judah, centered at Jerusalem, will be judged like the other nations coming under the judgment of God (vv. 1-11). Isaiah is not specific as to what judgment he is speaking about here. Ultimately, the Babylonian captivity will be the time of the breaking down of the walls of the city. His prophecy says that the people of Jerusalem should not think they could get off lightly without God's judgment upon them. He "planned it long ago" (v. 11).

2. In the second part of the oracle Isaiah contrasts the present time of feasting and gladness with the time to come, which will be a time of sadness and humiliation (vv. 12-14). He states strongly that the judgment will come upon them - they cannot escape it (v. 14).

3. The third part of the oracle is concerned with two individuals who were apparently members of the royal court (vv. 15-25). The first, Shebna, is bitterly denounced by Isaiah (vv. 15-19). Isaiah prophesies that Shebna will be deposed from his important position in the court. Apparently, Shebna had much to do with the attitude Isaiah attacked in verses 12-14. In contrast to Shebna, Eliakim will be raised to a position of power within the court. Unlike Shebna, he will be a credit to his household. However, eventual destruction will come on the nation (v. 25).

11. THE ORACLE CONCERNING TYRE (23:1-18)

The final oracle concerns the destruction of Tyre, a city known as the greatest trade and commercial city of this era. Ezekiel 28 describes in great detail the splendor of Tyre's trading contracts. At the heart of Isaiah's oracle stands the world's worship of material things. When Tyre falls, the whole world weeps because the material system is being destroyed (vv. 1-7). Isaiah reveals that the destruction of the trading empire of Tyre was the Lord's doing (vv. 8-18). Because of the Assyrian conquest of Mesopotamia, the entire trading network was thrown into confusion. In verses 15-18 Isaiah prophesies of a time of seventy years in which Tyre will not be able to flourish in its business activities (about 700-630 B.C.). After that time Tyre again flourished as a leader in world trade.

12. CONCLUSION OF THE BURDENS

In these oracles or burdens Isaiah has shown what was to happen over the next several generations in the Near East as a result of the Assyrian march westward. His contemporaries would be able to judge his accuracy and determine whether or not God was speaking those words to them. Isaiah was warning the nation of Judah not to count on foreign alliances but rather to trust in the work of God on its behalf. The downfall of the nations was planned by God. There could be no deviation from His plan. Isaiah has also given an occasional glimpse of the situation in the last days, when the nations would once again be judged for their actions.

13. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. An Introduction to the Old Testament Prophetic Books, Chapter 6, Moody Press: Chicago, 1986 Edition, by C. Hassell Bullock.

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