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Section Introduction

Many of the prophetic books include words from God addressed to foreign pagan nations. These form major sections of Isaiah, Jeremiah, Ezekiel and Amos. Although they address nations other than Israel, their message was probably primarily for the benefit of Israel. These announcements of judgement on foreign nations act as indirect announcements of salvation for Israel. If their enemies are judged, it is good news for Israel. Also it shows that God will avenge the injustices and cruelties Israel has experienced at the hands of her enemies.

Theologically, they also have an important message. The normal understanding among the nations was that gods were regional, controlling limited geographical areas. Israel had to learn that God was not just a God of the wilderness, but also the God of the promised land, as well as God of the nations. “The LORD has established his throne in the heavens, and his kingdom rules over all.” (Ps 103:19).

This truth goes back to the beginning - that God is the creator of the world. As creator, he is also Lord over everything. He is God over all nations, so all nations are accountable to him. Through the prophets, God brings the nations to court, to answer for their cruelty to other nations, as well as their greed and their pride. Isaiah announced that God has a day when he will judge between the nations (2:4). God’s ultimate goal is to be recognised by all nations (2:2, 12:4), but this will mean judgement before restoration.

God called Abraham, and from him chose Israel to be his special people. God promised that through Abraham the nations would be blessed (Gen 12:1-3). Israel was to be a kingdom of priests (Ex 19:6) - to be the mediators between Yahweh and the nations. Israel was God’s tool of judgement on the Canaanites for their idolatry (Gen 15:16), and was to declare among the nations the truth and glory of the One True God (Is 43:21). When Israel failed, she profaned God’s name among the nations (Ex 36:20- 23).

The pride of the nations will be brought low. The message to Judah is not to trust the nations. They will be no help because God will judge them. One of the main sins of the nations is their pride. Isaiah’s message is that pride will be brought low (as 2:12-17). Whatever exalts itself above God will be brought down.

This section of Isaiah belongs to the period from 728 BC up to the advance of Sargon II of Assyria against the Philistine city of Ashdod in 711 BC. It is composed of oracles directed against nine foreign nations and against a foreign spirit which was appearing in Judah as well.

When studying the oracles to the nations, these are some of the things to look for: Firstly, to identify the type of oracle: this can be a lament, a taunt, or an oracle of judgement. Secondly, the sins which God accuses them of, often pride and idolatry. Thirdly, references to the geography, history or other characteristics of the nation, or of the enemy nation. Fourthly, things the nation tended to put their trust in. For example, Egypt tended to trust in the presence of the river Nile, their gods or their wisdom. Fifthly, references to 'that day', or 'the day of the Lord', which can sometimes refer to historical judgements, or otherwise restoration, or the coming of the Messiah, or the final judgement. Sixthly, look for the message to Judah and Israel which is sometimes included within an oracle against a pagan nation.

Many of the predictions of judgement were fulfilled through Assyria in 701 BC, or by Babylon around 586 BC, or by the Medes and Persians in 539 BC. We can try and work out the time of fulfilment, although sometimes it is indeterminate. It is often more difficult to identify the fulfilment of the hope passages. These can often be a combination of the restoration of Judah after the exile, the coming of God’s servant, the incorporation of Gentiles in to the church, and the new heaven and earth.

Within this section there are two main parts: The first has oracle headings which clearly identify the nation (ch 13-20). The second has more mysterious oracle headings (ch 21-23).

Section outline

1. Babylon’s insolence judged (13:1 - 14:23)
2. God’s plan to break Assyria (14:24-27)
3. Philistia not to rejoice (14:28-32)
4. Lament for Moab (15:1 - 16:14)
5. Damascus and Ephraim’s idols (17:1-14)
6. Messengers from Ethiopia - a nation tall and smooth (18:1-7)
7. Egypt helpless before the Lord (19:1 - 20:6)
8. Whirlwind invader of the wilderness of the sea (Babylon) (21:1-10)
9. Dumah: Sentinel, what of the night? (21:11-12)
10. Desert plain: Glory of Kedar ended within a year (21:13-17)
11. Valley of vision (Jerusalem) (22:1-25)
12. Tyre and Phoenicia (23:1-18)

1. Babylon’s insolence judged (13:1 - 14:23)

When Isaiah gave this prophecy, Babylon was merely a vassal state of Assyria. Only later, about 100 years after Isaiah’s death, would Babylon grow to be the most powerful empire, ruled by Nebuchadnezzar, who will defeat Judah and take them into exile. This is the setting of the second part of the book (ch 40 - 66). Babylon is primarily judged because of its pride. We see God humbling Nebuchadnezzar’s pride when he was sent out to eat grass like an ox for seven years (Dan 4).

Outline

1a. Lord mustering army from nations (13:1-5)
1b. Day of Lord against pride of arrogant (13:6-18)
1c. Wild animals in ruins of Babylon (13:19-22)
1d. Compassion on Jacob (14:1-2)
1e. Taunt: peace on earth but Sheol stirred up (14:3-11)
1f. Ascend to heaven, brought down to Sheol (14:12-15)
1g. Denial of burial to man who shook earth (14:16-21)
1h. Babylon cut off (14:22-23)

1a. Lord mustering army from nations (13:1-5)

God is mustering his army for war against Babylon. Again we can see God’s control over the nations. The nation preparing to attack Babylon is merely a tool in God’s hand (v4-5). History will show that this will be the Medes and the Persians coming from a distant land (v5).

1b. Day of Lord against pride of arrogant (13:6-18)

This describes the day of the Lord against Babylon (v6,9). God coming in judgement against Babylon in history foreshadows the final day of the lord when the universe will fall apart, and the earth will become a desolation (v10,13). God is raising up the Medes against the pride of Babylon (v17). The Medes joined with the Persians to conquer Babylon in 539 BC, on the night of Belshazzars’s feast (Dan 5). Isaiah is predicting that God would use the Medes 200 years in advance.

1c. Wild animals in ruins of Babylon (13:19-22)

This describes the destruction of Babylon. Since the reign of Tiglath-pileser, Assyria and Babylon had been at war almost continually, particularly between 731BC and 729 BC. In 689 BC Sennacherib suppressed a rebellion by Babylon and devastated the city. After the fall of the Babylonian Empire in 539 BC, Babylon gradually declined, and was repeatedly demolished over the next few centuries (v20ff). By 60 BC, according to Strabo, nothing was left but a desert.

1d. Compassion on Jacob (14:1-2)

Babylon was judged because of its pride, but God’s purpose was to use that to restore his people back to the land after the exile. There would be a second exodus, a new beginning, as God will again choose his people and set them in the land. A remnant from the nations will join themselves with Israel, to fulfil God’s purpose and calling of Israel to be a light to the nations. This passage of hope looks forward to the second part of the book, when God will comfort his people.

1e. Taunt: peace on earth but Sheol stirred up (14:3-11)

This is a taunt song against the king of Babylon. In a taunt song, the prophets address the opponent directly (using the second person singular 'you'), ridiculing their pride and their false claims, and laughing at their destruction. Here, Isaiah addresses the king of Babylon (Nebuchadnezzar and others), the opponent of God’s people, who took them into exile. In the Scriptures, Babylon was not just a historical city and empire, but a symbol of mankind who had arrogantly rejected Yahweh. This began with the Tower of Babel (Gen 11), built in rebellion against God, and ends with the harlot Babylon in Revelation (Rev 17-18). This is a taunt against the worldly system that defies Yahweh as the one True God and attempts to set itself up to greatness.

The song describes the destruction of the king of Babylon as the Lord has struck him down (v4-8). The world is now at peace, and the forests are happy that no one comes to cut them down. The king of Babylon descends to Sheol, the place of the dead, where he is greeted by the dead, who say that he has become like one of us (v9-11), in other words, he is nothing special.

1f. Ascend to heaven, brought down to Sheol (14:12-15)

The song laughs at his claims to be divine. In spite of all his pretensions and claims that he has ascended to heaven, he is cast down to Sheol. The one who laid the nations low (v12) and exalted himself will be cut down. In the context, this is a vivid description of the pride of the rulers of Babylon, especially Nebuchadnezzar, who forced everyone to worship his statue (Dan 3), and was humbled for his pride: “Is this not magnificent Babylon, which I have built as a royal capital by my mighty power and for my glorious majesty?” (Dan 4:30).

This passage is frequently used to teach the fall of Satan before the beginning of history. However, it is important to read these verses in the context of the words against Babylon.

1g. Denial of burial to man who shook earth (14:16-21)

All those in Sheol ponder over him. The dead body of the one who made the earth tremble (v16) and deported nations (v17) will be cast out and denied burial, being left as carrion to be eaten by vultures. In Hebrew thinking this is the ultimate humiliation. The dead are shocked that this king with all his pomp and glory is humiliated.

1h. Babylon cut off (14:22-23)

The king will be humbled, and Babylon will be destroyed completely, leaving no remnant. This is in contrast to Judah, where there will be a remnant who will be restored. Babylon will be left in ruins as a home for wild animals.

2. God’s plan to break Assyria (14:24-27)

In this short oracle, God has a plan against Assyria to break them in his land and on his mountains (v25). This was at least partially fulfilled in 701 BC, when the angel of God broke the yoke of the Assyrian army outside the walls of Jerusalem, destroying their army of 185,000 men (37:36).

God’s hand of discipline is stretched out (v26-27) as it was against Judah and Israel (ch 9-10). Both Assyria and Babylon, from Mesopotamia, world empires for the next 200 years will be brought down by the hand of God, who controls the nations.

3. Philistia not to rejoice (14:28-32)

This oracle is dated the year that Ahaz died. This was either 727 BC or 716/5 BC, depending on whether his son Jotham ruled as regent while Ahaz was still alive. The chronology in Kings fits 716/5 BC better. Philistia was Israel’s neighbour to the west, a major source of trouble particularly during the later years of the judges and early years of the monarchy, and particularly during the time of Samuel and David.

Tiglath-pileser III died around 727 BC. This marked the time for a rebellion in the cities on the eastern Mediterranean, led by Ashdod. Sargon crushed the rebellion, and took Philistia. There was another rebellion following the death of Sargon in 705 BC. This is a word to them: Do not rejoice that the rod that struck you is broken (Tiglath-pileser, or Ahaz), for from the root of the snake will come forth an adder, and its fruit will be a flying fiery serpent (v29). In other words Assyria will be coming back, so the celebration by the Philistines is premature. The Philistines were trying to escape from Assyrian domination, but they will be destroyed by them.

The messengers (v32) probably refer to the envoys sent to Jerusalem (715-713 BC), asking that Judah join an anti-Assyrian coalition. It will be futile for Judah to trust in Philistia, they should trust in Yahweh.

4. Lament for Moab (15:1 - 16:14)

Moab lies south-east of Israel, to the east of the Dead Sea, between the River Arnon and the River Zered. Moab was one of the sons born from Lot and his oldest daughter (Gen 19:37). Later, Ruth came from Moab and married into the line leading to David. The more sympathetic tone of the oracle, when compared with the rejoicing over the suffering of Babylon and Assyria, is probably because of the ancestral ties between Judah and Moab.

Outline

4a. Weeping, wailing and flight of fugitives (15:1-9)
4b. Plea to Judah to shelter refugees (16:1-5)
4c. Let everyone wail for Moab (16:6-12)
4d. Within three years ... (16:13-14)

4a. Weeping, wailing and flight of fugitives (15:1-9)

This is a lament as Isaiah expresses his grief over Moab’s ruined cities, including Kir and Heshbon. Fugitives flee from the destruction, and the whole of their land is filled with weeping and wailing (v2,3,4,5,8).

4b. Plea to Judah to shelter refugees (16:1-5)

Even though Moab has been continually at war with Judah, the fugitives beg for asylum with their former enemies, crossing the border at the fords of the Arnon (v2). The hope for both Moab and Judah is when God will establish a new ruler in the line of David, who will rule with justice and righteousness (v5).

4c. Let everyone wail for Moab (16:6-12)

Moab deserves punishment for her pride. The enemy will plunder her land and strip all her fields, vineyards and orchards, leaving Moab wrecked. Isaiah also joins in the wailing for Moab (v9,11).

4d. Within three years ... (16:13-14)

In a postscript, Isaiah predicts that this judgement will come within three years, and only few will survive. This dates the prophecy to about 713 BC. Due to a lack of historical information, it is difficult to make an exact identification of the fulfilment. Moab was forced to pay tribute by Tiglath- pileser in 734 BC, and later joined Ashdod in the rebellion from 713 BC to 711 BC. Both were both attacked by Sargon, who swept through Moab, devastating and plundering as he advanced into Arabia. (also see Amos 2:1-3)

5. Damascus and Ephraim’s idols (17:1-14)

This is titled as a oracle concerning Damascus, capital of Syria / Aram, but it also includes references to the northern kingdom of Israel (Ephraim). Syria and Ephraim were allied in the anti-Assyrian coalition (7:1ff). Both nations will be devastated, with abandoned fortresses and uncultivated land. Only a remnant will survive.

Outline

5a. Damascus and Ephraim brought low (17:1-6)
5b. People will regard their maker, not idols (17:7-11)
5c. Thunder of nations flee before wind (17:12-14)

5a. Damascus and Ephraim brought low (17:1-6)

The two nations threatening Judah will be destroyed, leaving both cities a heap of ruins. In 732 BC, Tiglath-pileser intervened in the Syro-Ephraimite war, and defeated Syria and destroyed Damascus. Also, on that day, the glory of Jacob will be brought low, but gleanings will be left. There is hope for the remnant of Israel (v6), and even the remnant of Syria (v3).

5b. People will regard their maker, not idols (17:7-11)

That day will also be a day of repentance, when the people will turn away from their idols, and look to their Maker, the Holy One of Israel. Perhaps the horrors of judgement will cause people to turn back to God. This may be predicting the repentance during Hezekiah's reforms, when idols were destroyed (2 Kg 18:3-6). Israel had abandoned God (v10), the God who had saved them from the land of Egypt, so their strong cities will be deserted and their land will be left desolate on that day, as it was following the conquest of the land under Joshua (v9). The glory of Jacob will be brought low (v4) through exile to Assyria, because of their continued idolatry, from the establishment of the northern kingdom under Jeroboam (1 Kg 12f). The same will happen to Judah under the Babylonians, so the glory of Jacob could refer to either Israel or to Judah, or to both.

5c. Thunder of nations flee before wind (17:12-14)

The oracle finishes with a dramatic description of the invading armies, as the thundering of mighty waters. We can imagine the noise of thousands of galloping horses of the Assyrian army. But God will rebuke them and they will flee like chaff. In the evening - terror, and in the morning - they are no more (v14), predicting God’s destruction of the army of Assyria in 701 BC (37:36-38).

6. Messengers from Ethiopia - a nation tall and smooth (18:1-7)

Ethiopia (Cush or Nubia) was a large region covering modern Sudan and Ethiopia, who were united with Egypt during this period. In eighth century BC, an Ethiopian dynasty came to power in Egypt, first taking over Thebes and then Memphis in Lower Egypt. Piankhy took the title Pharaoh and established Egypt’s 25th dynasty. Piankhy sent envoys from the 'land of whirring wings', probably a reference to the swarms of insects in the Nile Valley, from 'a people tall and smooth'. They were sent to Hezekiah, trying to persuade him to join another anti-Assyrian coalition (v1-2). Hezekiah joined the coalition between 713 and 711 BC, but not in 705 - 701 BC.

God looks quietly from his dwelling, saying that he will destroy the Assyrian army without human help (v4-6). This is probably also a prediction of 701 BC. Ultimately the Nubians will return to Jerusalem to worship Yahweh on Mt. Zion, rather than seeking military pacts (v7). Ultimately all nations are nothing compared with God, and will eventually come and worship Yahweh.

7. Egypt helpless before the Lord (19:1 - 20:6)

God is bringing disaster on Egypt, the great power to the south of Israel. Through much of the Book of Isaiah, the message to Judah is not to put their trust in Egypt. They are not to call on Egypt to help them defend themselves against Assyria, because Egypt will be of no help. This theme is continued in chapters 30-31. Egypt was famous for her many gods, her position on the River Nile, and her wisdom. However these great strengths are actually weaknesses. Egypt will be helpless before the Lord. Instead of Judah seeking help from Egypt, Egypt will come to worship Israel’s God.

Outline

7a. Idols tremble before the Lord (19:1-4)
7b. Nile dried up (19:5-10)
7c. Confused counsellors (19:11-15)
7d. Egypt turns to Lord in worship (19:16-25)
7e. Isaiah naked as sign to Egypt (20:1-6)

7a. Idols tremble before the Lord (19:1-4)

God will stir up civil war in Egypt (v2), and will confuse their plans when they consult their idols (v3). During much of Egypt’s history there was conflict between northern and southern Egypt, including during the 24th dynasty. God will deliver the Egyptians into the hand of hard master, probably a reference to Assyria, which added Egypt to their empire under Esar-haddon between 674 and 671 BC. Egypt was also later ruled by the Persians and the Romans.

7b. Nile dried up (19:5-10)

The River Nile is literally the life-blood of Egypt. Without the regular flooding, the land would be infertile. As part of God’s judgement on Egypt, the canals and waterways, including the Nile, will dry up, causing total economic collapse. These judgements are reminiscent of the plagues of Egypt (Ex 7:17- 21).

7c. Confused counsellors (19:11-15)

The famous wisdom of Egypt through Pharaoh’s counsellors will not be able to predict or prevent God’s judgement (cf 1 Kg 4:30) because God has poured a spirit of confusion into them, so they stagger around as if drunk (v14).

7d. Egypt turns to Lord in worship (19:16-25)

Just as Yahweh had raised his hand to discipline Israel (ch 9-10) and Assyria (ch 14), God will also raise his hand to discipline Egypt. Egypt will tremble before God on that day (v16). This is probably a prediction of the time when Cambyses of Persia attacked Egypt in 525 BC. From the 28th to 30th dynasties, the Egyptian empire crumbled into confusion and civil war until 164 BC.

The result of God’s judgement is that the hearts of the Egyptians will turn to him. This possibly points forward to about 160 BC when there was a strong Jewish community in Egypt, and Onias IV built a copy of the Jerusalem temple in Heliopolis, (the city of the sun). By the first century BC, Egypt was covered with synagogues, allowed by Ptolemy VII. However, this can only a shadow of the fulfilment which can only happen as the Egyptians turn to Christ. All three nations of Egypt, Assyria and Israel will be joined together in common faith and worship (v24-25). This could be a picture of Ephesians chapter 2, the breaking down of the dividing wall of hostility between Jew and Gentile achieved through the Gospel.

7e. Isaiah naked as sign to Egypt (20:1-6)

This oracle is set in the year 711 BC, when the Assyrians, led by Sargon, attacked Ashdod in Philistia, This was during the reign of Hezekiah, and is described in Assyrian inscriptions. After being encouraged by Egypt, the king of Ashdod had tried to break away from Assyria, and was crushed by Sargon.

As a prophetic message, Isaiah was told by God to walk barefoot and naked around Jerusalem for three years, as a sign that, just as Ashdod had been stripped, so would Egypt and Cush be stripped by the Assyrians. Ashurbanipal sacked Thebes in 663 BC, bringing the 25th dynasty to an end. The message to Judah is that it would be complete foolishness for them to join the anti-Assyrian coalition led by Egypt, together with the Philistines (inhabitants of the coastline). Israel needs to trust in the Lord, not in the nations.

8. Whirlwind invader of the wilderness of the sea (Babylon) (21:1-10)

This is another word against Babylon. The start is ambiguous, as the name of Babylon is not mentioned until v9. An invader and looter will come from Elam and Media, from the east to an unnamed victim (v1-2). Isaiah is filled with distress over the horror of the vision (v3-4). The leaders of Babylon are not aware of the disaster about to strike, but are busy eating and drinking (v5), just as they were doing during Belshazzar’s feast on the night Babylon fell (Dan 5).

Isaiah is called to post a watchman as lookout, who sees the horsemen coming - the armies of Media and Persia. He declares, “Babylon is fallen” (as in Rev 18:2). Even before Babylon becomes powerful, the prophet declares that it will be shattered (v6-10). This will be significant in the context of the account of Hezekiah receiving the ambassadors from Babylon (39:1-4).

After a series of rebellions against Assyrian rule from 721 BC, Babylon fell to the Assyrian army under Sennacherib in 689 BC. Merodach-baladan was dethroned several times by successive Assyrian kings. Between 705 and 701 BC, Hezekiah developed friendly relations with Merodach-baladan of Babylon (ch 39) to gain support against Assyria. Babylon was conquered by the Medes and Persians in 539 BC. Daniel chapter five gives the account of Darius the Mede who took the city in a single night.

9. Dumah: Sentinel, what of the night? (21:11-12)

A short word about Edom, Judah’s neighbour to the south-east, the descendants of Esau. The name of the city Dumah (v11), means 'silence' - an ominous sign for the future. The watchman asks what the time is, the answer being cryptic and foreboding. Morning is coming, but so is the night. It is unclear what it means other than it speaks of distress. Edom was part of the Ashdod revolt in 711 BC. In his annals, Sargon claims to have subdued both Edom and Moab in 713 BC.

10. Desert plain: Glory of Kedar ended within a year (21:13-17)

The Arabians lived in the desert further to the south-east. The security of the desert will not save them from the Assyrians. From 732 BC, Arabs were forced to pay tribute to Assyria. Refugees fled to the oases in the desert, but Sargon II led a campaign against them in 715 BC. Sargon's annals state "I crushed Arabs, and deported the survivors”. Herodotus called Sennacherib 'the King of the Arabians'.

11. Valley of vision (Jerusalem) (22:1-25)

The oracles so far have all been against foreign nations, but Jerusalem also deserves God’s judgement. There are two oracles set during the reign of Hezekiah, one against the valley of vision, and another for two individuals, Shebna and Eliakim. Judah will not be exempt from being destroyed by Assyria, so Isaiah is shattering any false illusions of security.

Outline

11a. Destruction of beloved people (22:1-13)
11b. Shebna cutting tomb, Eliakim secure place (22:14-25)

11a. Destruction of beloved people (22:1-13)

The first oracle may have been given soon after the deliverance from the Assyrian army in 701 BC. The inhabitants of Jerusalem are celebrating their deliverance, but are ignoring the loss of life in the surrounding countryside, which Isaiah weeps for (v4). Sennacherib had besieged 46 walled cities in Judah and destroyed many small villages and cruelly killed many inhabitants (2 Kg 18:13). The deliverance of Jerusalem was a miraculous act of God, not achieved by the Judean army, many of whom fled before the Assyrians even came (v3). According to Sennacherib, many of Hezekiah’s army deserted him. Instead of weeping and mourning, the people were killing animals and celebrating (v13). The deliverance was only temporary, the Assyrians will be back, together with armies from Kir and Elam.

Instead of looking to the Lord, who saved Jerusalem, the people were restocking their weapons (v8), repairing the wall of the city using stones from knocking down people’s houses (v10), and expanding the water reservoir. Earlier, Hezekiah had a tunnel dug under the city to create a permanent water supply (2 Kg 20:20), but now the people were making extra water storage by the Pool of Siloam. There was a lack of trust in God or recognition that the deliverance had been by the hand of God.

God was calling for repentance, but the people responded with partying and fatalism, seeking to enjoy themselves while they had the opportunity (v12-13). God warns that there is no forgiveness for this sin of ignoring God and not repenting. Paul quotes this verse in 1 Cor 15:32, applying it to those who deny a future resurrection.

11b. Shebna cutting tomb, Eliakim secure place (22:14-25)

The second oracle contains contrasting words to two court officials, a negative word for Shebna (v15-19) and a more positive word for Eliakim (v20-25).

Shebna was Hezekiah’s vizier, the master of the house in charge of the palace. He probably encouraged Hezekiah to rebel against Assyria. God’s judgement on Jerusalem will also fall on him. His arrogance was just an example of the arrogance of the nation. He had dug himself a tomb as a monument to his greatness (v15f). Instead of dying and being buried in Jerusalem, he will be deposed and exiled in disgrace (v17-19). Shebna is probably not a Jew, as no father is mentioned, so he had no right to be buried in Jerusalem.

In the British Museum, there is an inscription found among ancient rock tombs near Jerusalem. The stone is inscribed with ancient Hebrew letters on a rough surface. The characters are marked with a white pigment, but are badly defaced, and were not deciphered until 1953, and read as follows: "This is the sepulchre of Shebna Yahu (name is defaced) who is over the House. There is no silver or gold here, only his bones and the bones of his maidservant, cursing anyone who opens it." He is described as being 'over the house', which was Shebna’s position (v15). It is very likely that this stone was above the tomb carved by Shebna, and was therefore seen by Isaiah.

Isaiah predicts that Shebna will be removed from his office as master of the household and Eliakim will take his place (v20-25), and will have the key to the palace (v22). Later in the book their roles are reversed: Eliakim is in charge of the palace, and Shebna reduced to secretary (36:3,22). Shebna was like a ball thrown into a wide land (v18), but in contrast, Eliakim will be like a peg driven into the wall (v23). But 'on that day', judgement will come on Jerusalem, when Eliakim will also fall.

12. Tyre & Phoenicia (23:1-18)

This last oracle is for Tyre and Sidon, the port cities of the Phoenicians, made wealthy by their extensive trade. They too will be overthrown, their harbours and fortresses destroyed, and their trade brought to an end because of their pride. However there will be restoration after seventy years, when the trade will recommence, but it will be to honour the Lord.

Outline

12a. Anguish over news of fall of Tyre (23:1-7)
12b. Lord has planned to defile their pride (23:8-14)
12c. After seventy years, return to trade, prostitute herself (23:15-18)

12a. Anguish over news of fall of Tyre (23:1-7)

Tyre will be overthrown. They were the “merchants of the nations” (v3), with extensive trading links across the Mediterranean, and beyond. Her trading partners: Cyprus, Egypt, Tarshish (Spain?) will lament her fall (v1,14). Tyre was attacked by Sargon in 712 BC. They led the rebellion against Assyria in 705 BC that was crushed by Sennacherib in 701 BC. Esarhaddon attacked Tyre between 679 and 671 BC. In 663 BC, Ashurbanipal was able to take the mainland part of the city of Tyre. In His annals he states: "I made scarce their food supply and made them submit to my yoke".

Later the Babylonians under Nebuchadnezzar attacked Tyre from 585 BC until 573 BC and later it was totally destroyed under Alexander the Great in 332 BC. The city of Tyre was in two parts: the city on the coast was attacked several times and destroyed by Nebuchadnezzar. The fortress on an island was not taken until 332 BC by Alexander, who used the ruins of the city to build a causeway across to the island, which still remains today.

12b. Lord has planned to defile their pride (23:8-14)

The downfall of Phoenicia was planned by Yahweh himself to bring down every nation that exalted itself in pride (v9). King Ludi of Sidon fled to Cyprus, only to be murdered there during Sennacherib's invasion in 701 BC (v12). Verse 13 is difficult to translate. It can either mean that Assyria will attack Babylon, or that Tyre’s real enemy is Babylon, not Assyria.

12c. After seventy years, return to trade, prostitute herself (23:15-18)

Tyre will be forgotten for seventy years, the lifetime of a king (v15). Between 700 and 630 BC Assyria did not permit Tyre to engage in sea trade. After Assyria declined in power, Phoenicia re-established her sea trade, which Isaiah described as prostitution with the nations (v16f). In restoration, her trade will be for the benefit of those who serve the Lord (v18). The devotion of its hire to the Lord was at least partly accomplished during the Maccabean era, when money from heathen lands was devoted to the Lord. Also during the days of Jesus, Tyrian coins were used in the temple to pay for the sacrifices during the festivals.

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