As I sat in the dentist office waiting to be taken back for a root canal my mind was much on the future. For one, I kept imagining what this procedure would be like and hoping it would not be like the torture scenes displayed on television. The root canal was definitely forcing my mind to ponder the future. But there was another thing making me think of the future as well, for I was reading a magazine speaking about some of the most powerful businesses in the world. And number one on the list of businesses they were looking at was Ebay, a business that offers the service of simply managing the selling of goods over the internet. And as I read of their income over the past year I began to think that I wish I had the foresight to have seen how big of a business this could be. After all, it’s a simple concept that most any of us could have done, if we had only been able to see how big it would be, if we could only have gotten a glimpse of the future.

One of the enjoyable aspects of reading the prophets is that they give us this very thing – a glimpse of the future. Oftentimes it is a confusing glimpse as it is difficult to understand what is being communicated and numerous people are fitting their visions and teachings together differently. Nevertheless, as we read the prophets we are often reading something that many in the world yearn for, this glimpse of what’s going to happen in the future.

Isaiah 13-23 is one such glimpse as Isaiah gives numerous prophecies of what is going to happen in different nations and even to Israel and Judah themselves. And this morning we have the privilege of looking at these texts and seeing what Isaiah tells us.

However, in order for us best to understand what Isaiah is saying it is best that we first understand a bit of the structure of the text. And I will say first here that there is much debate over the structure. Some would no doubt argue for a structure different than I’m proposing this morning, and some would say that there is no structure at all to these chapters. However, I believe we should see the text as being two different series of oracles from Isaiah. In the first series you have addresses made to: Babylon (13:1-14:27), Philistia (14:28-32), Moab (15:1-16:14), Damascus/Israel (17:1-18:7), and Egypt (19:1-20:6). Then, in the second series there are also five more addresses that seem to parallel the corresponding address in the first series. However, the interesting thing is that at times the addressees are a bit more vague, so that you have to read a bit more closely to see exactly who is being addressed. In the corresponding five addresses you have an address to Babylon (21:1-10), Edom (21:11-12), Arabia (21:13-17), Jerusalem (22:1-25), and Tyre (23:1-18). The most likely reason why the second series is not as clear is because Isaiah is showing us that even “when the future moves beyond our gaze there will still be” these same principles that we see in the first series of addresses.¹ Therefore, as we look at the lesson in each of these addresses we will look both at the address in the first series as well as the corresponding address in the second series.

So, what do we learn that God is going to do in the future? We learn the following:

God is coming to judge the nations and to deliver his people, and no nation (no matter how great) will be able to stand against him and thwart his purposes (13:1-14:27; 21:1-10)

This section begins with an oracle concerning Babylon as a great world power. God’s message is that the day of the Lord is coming (13:6), a day of destruction (13:6), and when God will come “with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it” (13:9). On that day, God will call forth those from a distant land to destroy the whole land of Babylon (13:5), the world will be punished for its iniquity (13:11), the people will run to their own land only to be thrust through with the sword (13:14-15), and the heavens and the earth will tremble (13:13). God is stirring up the Medes to destroy Babylon (13:17), “And Babylon, the glory of kingdoms, the splendor and pomp of the Chaldeans, will be like Sodom and Gomorrah when God overthrew them” (13:19).

But why is God going to destroy Babylon? We see the answer beginning in chapter 14. God is judging Babylon as a sign of compassion for Israel. Babylon was to be Judah’s destruction, but God is going to restore them. He writes, “For the Lord will have compassion on Jacob and will again choose Israel, and will set them in their own land, and sojourners will join them and will attach themselves to the house of Jacob” (14:1).

Then, having been restored, God’s people will mock the king of Babylon saying, “How you are fallen from heaven, O Day Star, son of Dawn! How you are cut down to the ground, you who laid the nations low! … Who made the world like a desert and overthrew its cities, who did not let his prisoners go home?’” (14:12-17). All this because God is rising up against Babylon, “sweep[ing] it with the broom of destruction” (14:23).

Meanwhile, to show that God is able to bring this coming judgment of Babylon and ultimate judgment of the world as a whole, God will soon bring destruction to Assyria (14:24-25). Their destruction will be a sign that “This is the purpose that is purposed concerning the whole earth, and this is the hand that is stretched out over all the nations. For the LORD of hosts has purposed, and who will annul it? His hand is stretched out, and who will turn it back?” (14:26-27).

Then, in 21:10 we see the parallel, more future, text in which there is pictured many suffering in a city under great horror, concerned as to what will be the news (21:2-4). Thus, the Lord instructs them to set a watchman, and “let him announce what he sees” (21:6). Soon, they hear him cry, “‘Behold, here come riders, horsemen in pairs!’ And he answered, ‘Fallen, fallen is Babylon; and all the carved images of her gods he has shattered to the ground.’ O my threshed and winnowed one, what I have heard from the Lord of hosts, the God of Israel, I announce to you” (21:9-10). Thus, this more future text seems to suggest that whatever “Babylon” is there, God will always stand to judge those who are his enemies.

Thus, there is a lesson here for us. Do not fear man; do not fear the nations. After 9/11, I remember thinking to myself that now we would begin to be a people who would begin to live in fear. I did not even know there was some color scheme terrorist alert gauge until that day. However, immediately after that day I found myself in somewhat of a blanket of terror. After all, if a few men could wreak that much havoc on our country, what could a nation the size of China do or other nations as they might become greater than us? The answer, however, I think is that believers need not worry about national powers. Yes, it may be that they will come and destroy us someday; I’m not saying they won’t. However, what we know for sure is that Christ, the King is coming to judge the nations, and no one and nothing will be able to stop him from gathering his people so that we might live with him forever. Even death, the Scripture says, will not be able to separate us from the love of God in Christ. Therefore, as believers, let us not fear men and nations but the one who is the coming King, our Lord, the Christ.

No matter what occurs in history nor how long the darkness seems to remain, God’s promises are sure and he will fulfill them (14:28-32; 21:11-12)

In this oracle against Philistia, king Ahaz has died and Philistia is tempted to rejoice. After all, David had been key in punishing the Philistines again and again in war, and now one in his line had died. However, the cry of Isaiah is that Philistia should not rejoice “that the rod that struck you is broken” (14:29) for God will judge them killing them with famine and slaying them (14:30). Philisita should not rejoice, for it too (like Babylon) will be judged.

But what, then, will come of Zion after Ahaz’s death? The Lord answers, “The Lord has founded Zion, and in her the afflicted of his people find refuge” (14:32). In short, the answer is that God will continue to carry out his purposes and promises. And as we look at the parallel text in 21:11-12, Isaiah seems to say that even in the future the nations will still be asking when day is coming, when the promises are coming, and when the darkness will lift. Even then, however, the answer will be that it might take a while, but God’s promises are sure. He will fulfill them.

Isaiah was indeed right about the future. Right now, no doubt, men mock us saying that we have made up Christianity as a crutch and are looking for some King to come back for us who is simply a figment of our imaginations. But even Peter addressed this writing, “This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, "Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation” (2 Peter 3:1-4). No matter what occurs in history nor how long the Lord seems to tarry, God’s promises are sure, and his Son is coming.

So what does the sureness of this promise mean for us? Again, Peter gives us application writing, “Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace” (2 Peter 3:14). John Wesley was once asked what he would do differently if he knew this day would be his last, if he knew that Christ would return this evening. His answer was that he would do nothing different. I pray that we might live the kind of lives that will allow us to give the same kind of answers, as we meditate on the reality that God’s promises and Christ’s coming is sure.

Isaiah also provides a warning for men in light of Christ’s coming, which we see in our next two sections.

As God comes to judge the nation, they will find no protection in themselves or in one another but only in having embraced Judah’s King, Jesus of Nazareth (15:1-16:14; 21:13-17)

In this section (an oracle against Moab), God makes clear their destruction as well. There will be wailing in Moab (15:2; 16:7) and a great cry will go out from them, “For the waters of Dibon are full of blood; for [God] will bring upon Dibon even more, a lion for those of Moab who escape, for the remnant of the land” (15:9). Yet Isaiah weeps for Moab, seeimg their great destruction (15:5), drenching them with his tears (16:9), for they are dying.

But Isaiah, so it seems, then envisions these helpless people fleeing to Judah for help. In 16:1-2, Isaiah envisions the leaders of Moab gathering and saying that they should send messengers to Zion, asking for help, for even their daughters are fleeing from the destruction without protection. Thus, they ask Judah for help, saying, “Give counsel; grant justice; make your shade like night at the height of noon; shelter the outcasts; do not reveal the fugitive; let he outcasts of Moab sojourn among you; be a shelter to them from the destroyer” (16:3-4). The answer, then (in verses 4b-5), is that there is indeed a coming King to Judah who will come from David, who will be just, faithful, and loving. In short, Moab was being offered security if they would only embrace Judah’s coming King.

The next verse, however, reads: “We have heard of the pride of Moab – how proud he is! – of his arrogance, his pride, and his insolence; in his idle boasting he is not right” (16:6). Therefore, Moab clearly, because of their pride, refused to accept Judah’s King, and therefore they would not know security in him. Thus, the section ends with Isaiah writing, “This is the word that the Lord spoke concerning Moab in the past. But now the Lord has spoken, saying, "In three years, like the years of a hired worker, the glory of Moab will be brought into contempt, in spite of all his great multitude, and those who remain will be very few and feeble” (16:13-14). Moab decided to trust in themselves alone against coming judgment and refused to embrace Judah’s coming King. This would mean their destruction.

In the same way, in 21:13-17 we see another approach. Whereas Moab had sought help from Judah only to refuse embracing their coming King, so now the Gentile nations try to collaborate their efforts and one Gentile people embrace the fugitives of another. Thus, we read of one nation saying to another, “To the thirsty bring water; meet the fugitive with bread … For they have fled from the swords, from the drawn sword, from the bent bow, and from the press of battle” (21:14-15).

This is much like Moab’s request to Judah, only it is now one Gentile nation seeking refuge in another. So, is the result success? No. Isaiah says, “Within a year, according to the years of a hired worker, all the glory of Kedar will come to an end. And the remainder of the archers of the mighty men of the sons of Kedar will be few, for the Lord, the God of Israel, has spoken" (21:16-17). Thus, we see that matters not if the nation relies on itself in pride or relies on other nations. In the end, the only hope is to embrace Judah’s King, the Christ.

Thus, we see something that we need to remember in our day. No one will be able to stand before God’s judgment. When God comes to judge, nothing can stop him. None of man’s strength, wisdom, or acts of service will be enough to prevent him from being thrown into the lake of fire. Indeed, there is only one hope – embracing the King of Judah, Jesus Christ. This is not popular in our day to say there is only one way to know God and to escape his judgment, and that that way is through embracing Christ. But it is true. It was true 3,000 years ago when Isaiah showed us this truth, and it is true today. Therefore, do not believe the world’s lies to say that it is unloving to say that the Bible says there’s only one way. It, indeed, is a loving statement because it’s a true one.

If we knew that there was only one cure for cancer would it be kind and loving to let others think that there are a number of other fine options out there? Of course not. It would be unloving to let others miss the only real solution. So it is with men’s salvation. There is only one solution to men’s sin and one way to eternal life. Men must embrace Christ alone as their Savior, and that must be our message.

Isaiah also, then, makes clear in the next section that no one is excluded from needing to embrace Judah’s King, Jesus, even the privileged people of Israel.

Even the privileged who have been exposed to God’s messages of grace and truth must not trust in others or in themselves but must place personal faith in Christ (17:1-18:7; 22:1-25)

As Isaiah now turns to Israel in 17:1-18:7, he begins addressing their alliance with Syria (whose capitol was Damascus). Israel had sought security in Damascus, but Isaiah announces in 17:1-3 that “Damascus will cease to be a city and will become a heap of ruins” (17:1) and that “The fortress will disappear from Ephraim (the capitol of Israel)” (17:3). The alliance will fail to protect each nation. Thus, “the glory of Jacob will be brought low” (17:4) and the nation will be diminished to gleanings (17:6). Only a remnant will remain. Yet in that day man will look to the Holy One of Israel as their hope (17:7-8). The strong cities would have been crushed because Israel had “forgotten the God of [their] salvation and have not remembered the Rock of [their] refuge” (17:10). And the other nations will be judged as well.

Yet, at the same time, the Lord will receive tribute from other lands, as the section ends with Isaiah writing, “At that time tribute will be brought to the Lord of hosts from a people tall and smooth, from a people feared near and far, a nation mighty and conquering, who land the rivers divide, to Mount Zion, the place of the name of the Lord of hosts” (18:7). So, though the Lord is coming to judge Israel and the rest of the world, he is also coming to gather a people who will pay tribute to him.

In the corresponding section of 22:1-25 we see that with Judah as well, there will be judgment. Isaiah begins this section pointing out to Jerusalem that her inhabitants have been made captive (22:1-3). Thus, he weeps for the destruction of his people (22:4) as the Lord will judge them. But why will Jerusalem be judged? The answer is that they sought security in their own abilities instead of looking to the Lord. Isaiah writes, “He has taken away the covering of Judah. In that day you looked to the weapons of the House of the Forest, and you saw that the breaches of the city of David were many. You collected the waters of the lower pool, and you counted the houses of Jerusalem, and you broke down the houses to fortify the wall. You made a reservoir between the two walls for the water of the old pool. But you did not look to him who did it, or see him who planned it long ago” (22:8-11).

Isaiah also notes that Shebna and Eliakim will be judged, and that no man is to be relied upon except the Lord himself. Isaiah writes, “In that day I will call my servant Eliakim the son of Hilkiah, and I will clothe him with your robe, and will bind your sash on him, and will commit your authority to his hand. And he shall be a father to the inhabitants of Jerusalem and to the house of Judah. And I will place on his shoulder the key of the house of David. He shall open, and none shall shut; and he shall shut, and none shall open. And I will fasten him like a peg in a secure place, and he will become a throne of honor to his father's house. And they will hang on him the whole honor of his father's house, the offspring and issue, every small vessel, from the cups to all the flagons. In that day, declares the Lord of hosts, the peg that was fastened in a secure place will give way, and it will be cut down and fall, and the load that was on it will be cut off, for the Lord has spoken" (Isaiah 22:20-25).

Now this might be confusing, for why would the nation of Israel be in judgment? The answer is that just being a physical descendant of Jacob does not mean that they were automatically okay. It does mean they had great privileges, but they were responsible not just to have their flesh circumcised but their hearts as well. In short, only those who trusted in the coming Messiah were okay. This is why John the Baptist begins his preaching telling the Jews that they must repent and believe or else know God’s judgment. No matter who you are or who you’re physically related to, salvation from God’s wrath will only be known by you if you personally repent of your sins and place you faith in Jesus Christ. You must be reconciled by faith to the King who is coming to judge.

Finally, Isaiah shows us that though God is coming to judge the nations, he is also coming to gather a people from all the nations of the earth so that all nations might know and worship him as their King (19:1-20:6; 23:1-18)

In this final section Isaiah begins as he has the other section, showing again that judgment is coming quite powerfully against the nations. This time it is Egypt. Isaiah declares, “behold, the LORD is riding on a swift cloud and comes to Egypt; and the idols of Egypt will tremble at his presence and the heart of the Egyptians will melt within them” (19:1). Then, the section of 19:1-15 ends with the declaration, “And there will be nothing for Egypt that head or tail, palm branch or reed, may do” (19:15). God is coming to judge Egypt, and he cannot be stopped. In fact, God even tells Isaiah to walk around naked and barefoot as a sign to Egypt that they will be defeated and their captives led away in 20:1-6. They will be a sign of judgment to those who had hoped to trust in Israel.

In the middle of these two sections, however, comes a surprising turn. God declares that he will make Egypt and Assyria his people, along with Israel. Isaiah writes, “In that day there will be five cities in the land of Egypt that speak the language of Canaan and swear allegiance to eh LORD of hosts. … In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border. It will be a sign and a witness to the LORD of hosts in the land of Egypt. When they cry to the LORD because of oppressors, he will send them a savior and defender, and deliver them. And the LORD will make himself known to the Egyptians, and the Egyptians will know the LORD in that day and worship with sacrifice and offering, and they will make vows to the Lord and perform them. … In that day Israel will be the third with Egypt and Assyria, a blessing in the midst of the earth, whom the LORD of hosts has blessed, saying, “Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance” (19:18-25). Thus, God’s intent on that day is not just to gather from the house of Israel, but from the other nations as well as he will make them his people.

In the corresponding section we see that Tyre too will be judged, as Isaiah begins the twenty-third chapter, “Wail, O ships of Tarshish, for Tyre is laid waste without house of harbor” (23:1). And, again, God makes clear that their destruction is the work of his hands as Isaiah writes, “The LORD of hosts has purposed it, to defile the pompous pride of all glory, to dishonor all the honored of the earth” (23:9). However, God will also redeem Tyre as Isaiah writes, “Her merchandise and her wages will be holy to the Lord. It will not be stored or hoarded, but her merchandise will supply abundant food and fine clothing for those who dwell before the Lord” (23:18). As with Egypt, God’s plan is to redeem a people from all the earth, for his kingdom extends over all the face of the earth.

Interestingly, as the section is finished Israel would have recognized that all these nations surrounded them. This probably means that God was wanting his people to see two things: 1) that they should not put their trust in men, for the surrounding nations will be judged, and 2) that Israel will be central in the salvation of the surrounding nations, for from this nation will come the Christ. To them, this would have been odd news, for Egypt, Babylon, Philistia, Assyria, and the others were enemy nations. Yet God was going to redeem his people from even those nations as well. Jesus has sheep that are not just of the fold of Israel. Therefore, when Christ comes he will not only come to judge all his enemies everywhere, but he will come also to gather those who believe in him to himself from every part of the world.

In these chapters we get a glimpse of God’s eternal plan. Christ is coming to judge and deliver his people one day, and nothing will be able to stop him. If such a thought seems as if it is just a figment of our imaginations because it has been so long since he first came, we must remember the sureness of God’s promises and prepare ourselves to meet him by making sure we are trusting in him alone. And, finally, we need to remember that we have been given a task by this very one who went away and will return as the King to go and make disciples for him of all the nations of the earth, for his kingdom is over all the earth.

So, what is the application for us? Well, we’ve seen much along the way, yet I will simply end exhorting us not to forget that Christ really is returning and we need to live so as to be ready to meet him, and also let us be diligent about taking the gospel to all nations, for when Christ returns he will not gather his people from just one geographical area, but from all the earth. Therefore, let us be a part of Christ bringing them to himself now. May his grace be with us as we live in light of that coming day. Amen.

¹ Motyer, 133.

THE DAY OF THE COMING KING, JUDGMENT, AND DELIVERANCE