The Unforgivable Sin-Isaiah 21-23

“At that time the Lord, the Lord of Heaven’s Armies, called you to weep and mourn. ..to shave your heads in sorrow for your sins and … show your remorse. 13 But instead, you dance and play; you slaughter cattle and kill sheep. You feast on meat and drink wine. You say, ‘Let’s feast (eat) and drink, for tomorrow we die!’ 14 The Lord of Heaven’s Armies has revealed this to me: ‘Till the day you die, you will never be forgiven for this sin.’ That is the judgment of the Lord, the Lord of Heaven’s Armies” (Isa 22:12-14, NLT).

Theme: The unforgivable sin is to ignore reality by living it up as though everything is fine.

Recap (True Believers – Isaiah 19-20): Egypt’s fall is followed by her restoration. Do not trust her. She will one day worship your God.

Questions for pondering and reflection:

• What is your vision?
• Is it short term or long range?
• What are your priorities in a crisis, in a critical and desperate situation?
• What is your first and primary consideration?
• Do you think your tithe (10%) belongs to God?
• Do you think that 100% belongs to God?

Isaiah 13-23 overview summary:

• The glory of the nations (13-14) = nothing.
• The scheming of the nations (14-18) = nothing.
• The wisdom of the nations (19-20) = nothing.
• The vision of this nation (21-22) = nothing.
• The wealth of the nations (23) = nothing.

The oracles/prophecies against the nations (ch.13-23) began with the Mesopotamian powers of Babylon and Assyria (ch.13-14). Then the oracles moved to the neighbors Philistia (14b), Moab (15-16), Aram and Israel (17a). Isaiah 17b-18 is an interlude chapter (17:12-18:7), where Cush (Ethiopia) was used to declare that Yahweh is the Lord of the nations (Isa 17:13). Then came the oracle against Egypt (ch.19-20). In essence Isaiah 13-20 declares that God rules decisively over the nations. In Isaiah 21-23 he makes more declarations to the same effect, but with an interesting difference. He speaks more allusively, more vaguely and more mysteriously. He gives less attention to his immediate surroundings and peers out into a more remote future.

1. Deadness: The world (Babylon) is dead, don’t trust her (21:1-10).
2. Silence/Uncertainty: The world (Edom) is uncertain, wait on God (21:11-12).
3. Security/Safety/Solutions: There are no human solutions and no escape (Arabia), trust God (21:13-17).
4. Priority: Thorough preperation alone cannot save (Jerusalem), look to God (22:1-25).
5. Money: Consumerism, capitalism and covetousness is irresistable (Tyre), don’t be seduced (23:1-18).

I. Babylon is fallen (21:1-10): Despite her glamor and glory, she is dead with nothing to offer

A contradictory title that smells of death. The title, “A prophecy against the Desert by the Sea” or “wilderness of the sea” (Isa 21:1), is a puzzle. It is a contradiction in terms. The desert is not wet, and the sea is not dry. Isa 21:9 says it is Babylon and that she will be destroyed. Babylon is well inland, not on a seacoast. So why does Isaiah give Babylon this improbable title? He is being sarcastic. A desert cannot sustain life. And the sea is “water, water everywhere, but not a drop to drink” (Samuel Taylor Coleridge, English poet, 1772-1834). The sea cannot sustain human life either. “The desert by the sea” is the worst possible scenario–both dry and wet together, but neither condition conducive to human life. In other words, Babylon, as glamorous, glorious and glittering as she is, has nothing to offer! Do not trust Babylon. Do not admire her. Do not invest your hopes there. Flee from her (Jer 51:6; Rev 18:4), for she WILL be destroyed (Isa 13:19; 21:9; Jer 51:1-46; 52:1-64; Rev 14:8; 16:19; 18:2). God has another kingdom, another glory, another salvation that is lasting and forever.

The mention of Elam (Persia) and Media (Isa 21:2) suggests the final destruction in 540 BC, because prior to that the Medes were allies of Babylon, not enemies.

II. Edom is lost (21:11-12), yet life goes on

The uncertain world goes on. In “the prophecy against Dumah” (Isa 21:11), Isaiah is talking about the nation Edom. But he calls it “Dumah,” which means “silence.” He is playing on words: “edôm” becomes “dûmâh.” Why? He is saying that God has no word of hope, nothing but silence, for Edom. In 21:11 an Edomite voice is asking, “Watchman, what time of the night?” In other words, “Mr. Watchman, Mr. Prophet, what time of the night is it? How much more darkness and gloom do we still have to endure? How long until the dawn of a new era?” The prophet responds in 21:12, but his answer is vague. And that’s the point. God is not giving Edom a clear word. Everything hangs in suspense, but God puts them off, “Come back again.” As history moves forward, greater darkness invariably envelops the world, bringing greater uncertainty, with questions like, “Where is everything going?” as the Edomite asked.

III. Arabia is trapped (21:13-17): there are no human solutions and no escape

There are needs but no human solutions. In the “prophecy against Arabia” (Isa 21:13), Isaiah is playing on words again. The Hebrew consonants in the word translated “Arabia” are the same as the Hebrew word for “evening.” The prophet is usingdouble entendreto portray Arabia slipping into the night. The sun is setting on that nation. It’s the twilight of their culture. The net impression Isaiah creates throughout this passage is the civilizations of man in a darkening world. There is no salvation for us in any society of human devising. But — and here is Isaiah’s subtext — the sun will never set on the kingdom of God. The Bible says, “But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. Therefore, my brothers, whom I love and long for, my joy and my crown, stand firm thus in the Lord, my beloved” (Phil 3:20-4:1).

IV. Jerusalem commits the unpardonable sin (22:1-25): She throughly prepares yet forgets what is most important

The valley of vision is an oxymoron. A valley is not where one is able to get a long view of things, but only sees the short and narrow view. It is from the mountain that one is able to see a long broad view. Why describe Jerusalem, the city of David (Isa 22:9), so stragely as a “valley of vision” (Isa 22:1, 5)? Isaiah is rebuking the Judeans for their lack of vision. They claim to know God and his ways, but their behavior makes it appear that they do not. Instead of standing on a mountaintop where they can see clearly, they are in the bottom of a valey, having lost all perspective on reality and what it means. If fact, they have become like one more of the pagan nations on whom judgment is being pronounced in Isaiah 13-23, where God judges the nations.

Why bother with God when you’re got walls, water and weapons? The One who made all things has a plan, and the person who does not take him into account is being very foolish (Isa 22:11; 37:26; 40:21, 28; 41:21-29). “To not look or consider or have regard” are the negative counterparts of Isa 22:8-9. The Lord was not in their consideration or purview. Why bother with faith when you have walls, water and weapons? Why look to God when you can look to your own resources?

Responding to a call to repentance with revelry. Not only had Judah offended the Sovereign by depending on her defenses instead of on him (Isa 22:8-11), but she also responded to his call for repentance (Isa 22:12) with parties (Isa 22:13), whose intended purpose was to put out of mind the terrible events which might soon engulf them. Instead of allowing the dire situation to prompt them to look at possible causes, they only let their grim situation unhinge their moral restraints. To the Lord’s eyes this is the final mark of apostasy (Isa 22:14).

Two responses to a crisis. Instead of a deep grief over a long series of offenses against a holy God, God’s people in Jerusalem responds with an outburst of hilarity and self-indulgence, slaughtering livestock in excess (valuable and expensive), eating and drinking”for tomorrow we die” (Isa 22:13). This expresses the ultimate rationale for a life of acquisition and indulgence. If there is nothing beyond the grave it is foolish to live in any other way. Paul understood this (1 Cor 15:32). In modern terms it may be how a person responds to the horrific tragedy of 9/11. Those who are alive could consider their ways and turn to God in repentance and faith (Lam 3:40-42). Or they could respond in a reckless abandon of indifference and indulgence. Which course one would choose would say volumes about the true nature of our commitments.

The unforgivable sin. This depicts a people who are the fulfillment of Isa 6:9-10, who are a contrast to Isaiah, for he acknowledged his sinful condition and experienced gracious cleansing (Isa 6:5-7). The result is that their sin cannot, and will not, be covered or atoned for (Isa 22:14). A people who will not recognize their sin will never exercise faith in God’s provision which makes a right relationship to him possible (Isa 27:9; 2 Ch 7:14; Rom 5:1-2). God is not short-tempered and arbitrary. He is Almighty. Failure to pay reverent and serious attention to him can only be considered foolish.

Cases in Point:Shebna and Eliakim (22:15-25): Shebna, a self-possessed and arrogant leader in Jerusalem, is set out as an example of this false trust in the strength of foreign powers with their “glorious chariots” (Isa 22:18). Trusting in Egypt rather than Yahweh is a losing proposition. Shebna will be brought down and replaced by Eliakim, who is called God’s “servant” (Isa 22:20-21). But even Eliakim, who is much more loyal than Shebna, will fall short. The “key of the house of David” will be given to him, and God will “fasten him like a peg in a secure place. . . . And they will hang on him the whole honor of his father’s house” (Isa 22:22-24). Unfortunately, this responsibility and honor will prove too heavy for Eliakim to bear, and the “peg” will “give way” (Isa 22:25).

Questions:

1. “The wilderness of the sea” refers to Babylon (Isa 21:1, 9)? What might be some reasons for calling her by this term?
2. If God has brought down Babylon (21:2), why is he grief–stricken (Isa 21:3–4)? [The Persians (Elam) and the Medes captured Babylon in 539 BC, ending the Judeans’ exile in Babylon (Isa 21:2).] To understand Isa 21:5 see Daniel 5.
3. When Seir (Edom) asks the Watchman (Isaiah) what is happening, what is the answer (21:11-12)? What does this suggest about the future? According to the Lord (21:16-17), what will happen to the fleeing fugitives from Arabia (21:13-15)? Despite man’s efforts to survive, who ultimately determines the final outcomes?
4. Who is being addressed in this oracle of judgment (Isa 21:8–10)? What is the irony of “valley of vision” (22:1)? Where do we normally go to see a long distance?
5. Why does Isaiah not share in the general jubilation (22:5–7)? What does this say about short-term and long-term vision? But suppose we are called “killjoys” and “spoilsports”? [Elam and Kir (22:6) are both locations in extreme south Mesopotamia.]
6. A title for God appears several times in the chapter (22:5, 12, 14, 15, 25). What is its significance in this context?
7. What is the central problem addressed in 22:8-11? What did Hezekiah do and not do? Should he not have made defensive preparations? What’s the problem? What does 11b mean? What should such a person have done?
8. Why should the people be “weeping and mourning” (22:12)? Is there never a time for celebration? What was wrong with this celebration? What is the proper Christian attitude towards heaven?
9. 22:14 seems very harsh. Why will this “iniquity” not be “atoned for”? What is the unforgivable sin (Heb 10:26-29; 1 Jn 5:16-17)?
10. How might 22:15–19 be a graphic illustration of 22:1–14, especially 22:13? What is Shebna “looking to” and what should he be looking to? How is Eliakim different from Shebna (22:20-23)? What does 22:24-25 suggest about Eliakim’s eventual failure? What is the message for us?
11. What happened to Tyre and Sidon (23:1-2, 11-12)? How was Egypt and Tarshish, her trading partners, affected (23:3-5, 1, 6, 10, 14)? How did Tyre’s merchants live (23:7, 8b)? Why did destruction come upon her, Babylon and Assyria (23:8-13)? What can you learn from this?
12. After her judgment (23:1-14), what will eventually become of Tyre and Sidon (23:15–18)?