Edom & Arabia
Do you remember the last time when someone came up to you and said: “I have good news, and I have bad news. Which do you want first?” What did you say? What would you say? Personally, I tend to be pessimistic so I like to get the bad news out of the way first so I can enjoy the good news afterwards. Others (from another planet) like to be optimistic and get the good news first so that the bad news doesn’t feel so bad. But either way, you get both sides of the news.
As we’ve looked at chapters 13-20 of Isaiah for the past two months, we’ve seen that the prophet Isaiah has been giving good news and bad news to the people of Judah (specifically, oracles—which are prophetic proclamations or announcements from God) concerning the nations around Judah.
From superpowers like Assyria to smaller powers like Philistia and up-and-coming powers like Babylon, chapters 13-20 formed a series of oracles that had a pervasive sense of optimism and hopefulness regarding all these nations, and emphasized how they are all ultimately under the lordship of YHWH and will one day bow the knee.
Second Series of Oracles
However, chapters 21-23 form a second series of oracles in Isaiah where we see quite the opposite. There is a pervasive sense of hopelessness, with each oracle emphasizing the downfall of each nation because of God’s judgment. One of the characteristics that sets these three chapters apart are the ambiguous titles given to them (in comparison to the clear-cut titles in the first series of oracles in chapters 13-20).
One of the household scholars on Isaiah suggests that these mysterious titles were intentionally given by Isaiah to show that he’s moved from describing the clear, present-day judgment of the nations around them to the cryptic and futuristic judgment that is coming. If you were here for the art analogy two weeks ago, it’s as if Isaiah was moving from more realistic paintings (chs. 13-20) to more impressionistic paintings (chs. 21-23)—hence, the mysterious nature of the titles.
And readers only find out what the oracle is about once you read through the content (much like last week when we looked at the oracle concerning the wilderness of the sea, which we only found out was about Babylon after nine verses).
And we need to remember that these oracles were not written for Babylon and the other nations but for the people of Judah (Is. 21:10). As in, Judah—I know you’re feeling crushed, but these are good news for you because Babylon will fall! So trust in the words that you have heard from the Lord of hosts, the God of Israel instead. Here’s Isaiah, who continues to do his job and announces the next oracle that he has been told to him by YHWH in verse 11.
Oracle: Dumah (21:11-12)
“The oracle concerning Dumah” (21:11a).
Without the help of headings in your Bibles, Isaiah purposely gave this an obscure title like “the wilderness of the sea.” Dumah could be talking about one of Abraham’s descendants through Ishmael (Gen. 25:13-15; 1 Chr. 1:29-32), and we know that they had conflict with the sons of Israel.
But it seems like this is hinting less at a lineage and more at a location. Look at the first line of the oracle: “One is calling to me from Seir.” Isaiah tells us that this person calling out to him comes from Seir, which we know is Edom (Gen. 32:3). So Isaiah connects the region of Dumah with the nation of Edom—which makes sense geographically. On a map, Dumah (or Edom at large) was southeast of Judah.
But why not just say Edom? Remember that Isaiah is being deliberately ambiguous here. What’s interesting is that Dumah in Hebrew means “silence” or “stillness.” This idea of silence or stillness seems to be the piece of the puzzle that fits with the rest of verse 11 and the Edomite’s question.
The Edomite’s Question
“Watchman, what time of the night? Watchman, what time of the night?” (21:11b).
So the picture that Isaiah paints here is that of a lone Edomite voice who is calling out to him from the silence or stillness (Dumah) in the middle of the night. And by saying “one is calling out to me,” Isaiah is personifying himself as the watchman in the night.
Now, let’s pause and think about the watchman for a little bit. In a world without clocks to tell them the time or smartphones with automatic alerts, people back then had to rely on their watchman to notify them of what was coming. For example, watchmen in Judah would’ve been at the highest point of the city, so that they could see what was beyond the walls of Jerusalem (like incoming enemies or neighbouring countries like Edom).
But why would an Edomite messenger travel to their neighbour Judah and inquire of their watchman about the time of the night? To understand this, we need some historical background.
We need to remember that Assyria was the superpower nation that was invading other nations during this time. About 20 or so years before Isaiah wrote this, Assyria took over the northern kingdom of Israel—which is why Judah was all that was left of Israel at this point in time. Then, 7 years after Israel was invaded, history tells us that the current king of Assyria during that time (Is. 20:1) eventually took over the nation of Edom as well.
And as we’ve heard from previous sermons in Isaiah, the nations around Assyria (including Judah) started to engage in diplomatic discussions regarding alliances with one another in order to stand up to Assyria.
So could it be that this lone voice in the middle of the night calling out to the watchman in Judah was an escaped Edomite who fled from the Assyrians? Is he now pleading for help from the neighbouring nation of Judah, by anxiously inquiring from their watchman when the night will be over for his nation? Think about the repetition of his inquiry: this is an anxious, and almost sleepless, question.
When will the Assyrian “night” be over for us?
And can you tell me if morning is coming for us, Judah?
Think about the certain Iranians or Israelis whose daily lives were affected by the recent conflicts between their nations—could they have been thinking: when will I safely get to work the next day? Will I be able to leave my kids at school tomorrow and know they’re safe? On a national level, this may very well be what the Edomite was anxious about.
Now, we’re not certain since we’re not told anywhere in the Bible or in history about Edom asking Judah for help, and answering this was likely not Isaiah’s main goal in writing verse 11. While the historical background helps us to understand the context of Isaiah’s painting (so to speak), Isaiah’s main point is the watchman’s answer in verse 12.
The Watchman’s Answer
“The watchman says: ‘Morning comes.” (21:12a).
The watchman bears the news that morning comes (scholars affirm that this word “comes” in Hebrew is a perfect tense—meaning that the morning is not just far into the future, but it’s guaranteed to come). So that’s good news for Edom. The morning will come, the sun will rise, and the Edomites will be free from the horror of the night.
In one sense, Isaiah answers the Edomite’s question. But in another sense, he also doesn’t—because the watchman’s emphasis seems to be on the latter half of his news: Morning comes—“and also the night.” He sees hope, but also judgment. Morning will come, but the night will come shortly after.
You will enjoy the morning, Edom, but not without the night.
Could “the night” be talking about a prolonged period under Assyrian rule? Or is “the night” talking about the next nation that will overtake Edom?
Isaiah doesn’t give an answer. Again, Isaiah’s not interested in pointing out specifics—which is why the title of this oracle as well as the watchman’s reply are both cryptic. The watchman’s reply is almost like… silence. The oracle concerning silence (Dumah) is almost like a cliffhanger, because his answer basically says that there will be more nights. In fact, the emphasis on “the night” in verses 11-12 seems to suggest that Edom will not be without many nights. It’s gonna be a while yet.
This news is beyond bad.
It is hopeless.
And yet, not entirely. There’s light at the end of the tunnel (so to speak), because morning is guaranteed to come for Edom. Though it won’t come for a while, there is a glimmer of hope in the streak of dawn. This helps us makes sense of the watchman’s directive for the Edomite in verse 12:
“If you will inquire, inquire; come back again” (21:12b).
Despite the ambiguous message about hope with more judgment, the watchman’s advice here seems to close the gap a little bit when he encourages a sense of persistent and diligent inquiry on the Edomite’s part.
It’s like he’s saying: “Night will be present, but come back again to Judah and inquire of me about the coming morning! Eat, sleep, inquire and repeat. Because that morning will come, and the sun will rise and shine on you—the Edomite who keeps coming back and keeps inquiring. Persist in hope (morning comes), even in the midst of hopelessness (and also the night).”
That’s where Isaiah ends this oracle concerning Edom. Then moves on to the oracle concerning Arabia in verses 13-17.
Oracle: Arabia (21:13-17)
“The oracle concerning Arabia” (21:13).
This transition might seem abrupt or feel disjointed, but only because we’re reading in English. Much like the oracle concerning Dumah, this oracle concerning Arabia has an intentional wordplay in Hebrew.
The ESV Study Bible does well to point out that “concerning Arabia” in Hebrew sounds like “at night” or “at evening”—which carries over the night imagery from verses 11-12. This foreshadows more nights of hopelessness, even for the Arabians.
On top of that, the different nations in this section (Dedan, Tema, Kedar) are also connected to Dumah and Edom—not only in lineage (Gen. 25:13-15; 1 Chr. 1:29-32), but also in location since they all lived southeast of Judah in the Arabian desert (Jer. 25:23-24).
And not only are Edom and Arabia adjacent to each other geographically, but they were also both invaded by Assyria. After Edom was invaded by Assyria (like we talked about earlier), history also tells us that the next king of Assyria would take over Arabia 12 years later (after the Arabs joined forces with Babylon to try and take down Assyria). So like the oracle concerning Dumah, this oracle concerning Arabia has the Assyrian crisis in the background as well—which fits the wartime situation at hand in verses 13-15:
The Situation
“In the thickets in Arabia you will lodge, O caravans of Dedanites. To the thirsty bring water; meet the fugitive with bread, O inhabitants of the land of Tema. For they have fled from the swords, from the drawn sword, from the bent bow, and from the press of battle” (21:13-15).
So here Isaiah portrays Arabians getting attacked and having to retreat (again, the Assyrians are likely the oppressors in view here). The caravans of Dedanites—who are rich and self-sustaining Arabian tradespeople (Ezekiel 27:15, 20)—are now personified as the “fugitive” who suddenly has next to nothing and is in need of food, water and lodging (basic needs) because it has retreated from its attackers.
So the travelling and tent-dwelling Dedanites are essentially forced out of their trading grounds and into the Arabian thickets. Now, thickets or forests likely didn’t exist in the dry and remote land of Arabia, so scholars agree that this is probably talking about the less-developed parts of Arabia (like wastelands where no one would usually go)—which meant that they could be temporarily safe from the advancing enemy troops.
In a time where there were no relief organizations like the Salvation Army, these Arabian tradespeople would’ve needed to reach out for help from other countries or nations around them (like Judah). But instead, Isaiah envisions that other Arabian desert tribes (Tema) would come to the aid of the retreated Dedanites.
Now, it makes total sense to have your own people get your back in times of need, but it’s quite ironic that it’s fellow Arabians who were commissioned to bring water since there was usually next to no water for people who travelled through the hot and dry Arabian deserts (Job 6:17-20).
What Isaiah seems to be doing here is emphasizing the Arabians’ pride in taking care of themselves with their own two hands. Think about the average “strong and independent” North American who—when trouble comes—says: “I’m good, I’ll get back on my own two feet.” Even when they can barely walk (figuratively speaking), they’d rather hobble around rather than asking for crutches.
This “strong and independent” mindset is what these rich Dedanites who had everything to trade and sell had, even when they suddenly had nothing to eat or drink or nowhere to stay. They would say, “We’ve got a good supply of food and water coming—we’ll be fine.
But Isaiah would go on to say the opposite, which is what God said about their destiny—the end of “strong and independent” Arabia is coming.
The End
“For thus the Lord said to me, ‘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).
As the wordplay on this oracle’s title suggested, Isaiah hints that “the night” was coming for these Arabian desert tribes. The region of Kedar is now added to the list, which other parts of Scripture also identify as yet another rich group of Arabians who were known for their tent-making (Song 1:5) and abundant cattle (Ezek. 27:21).
But along with their glorious reputation, the vast number of their mighty men of war will also diminish—which means that they likely won’t be able to resist the opposing armies and win the battle at hand. And we know that this proves true later in Scripture when Nebuchadnezzar, king of Babylon, eventually takes over Kedar (Jer. 49:28-33).
Notice how the time frame of their downfall is very specific (within one year), which is less talking about 365 literal days and more about the guarantee of the end date. A timer has been set that will eventually signal the end of these self-reliant Arabians (like a slave counting down the days of his term’s end)).
Unlike the Edomite who’s urged to inquire about the coming morning when the sun shines (even though the nights will still come), the message for Arabia is much darker and more direct: the sun will set on Arabia and their time of security will end.
Could it be that the lone Edomite is given a glimmer of hope through the prevailing darkness—simply because he inquired of the prophet of the Lord from Judah? While the Arabians stuck to themselves and didn’t ask for help from Judah, for instance. Could that be the main difference between these two oracles? Either way, there’s no question that the oracle against Arabia ends at a pretty bleak point.
But how does this end come about? Let’s pay attention to the means that God uses to bring about the end of Kedar’s glory and Arabia’s downfall.
The Means to the End
All of Kedar's glory will come to an end… “for thus the Lord said to me” (21:16). And the rest of Kedar’s mighty men of war will be few… “for the Lord, the God of Israel has spoken (21:17).
This is what Isaiah 21 is all about! This whole chapter is in motion because of the words of the Lord that were spoken to, and announced by, the prophet Isaiah (Is. 21:6, 10)! From the fall of Babylon and Edom’s continued distress in the night to the end of Arabian security, God’s powerful word determines the future of these nations. It will come to pass (Is. 46:11; 55:11), all because YHWH the God of Israel has spoken.
God Has Spoken To Us
And he has spoken, hasn’t he? Not just to Judah in 700 BC, but to us today in the 21st century? Before we talk about what it looks like to apply Isaiah 21 to our lives, let’s take a minute to think about how important it is that God has spoken to us today.
Many years after Isaiah, a Hebrew author would start writing God’s spoken words by saying: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets [like the prophet Isaiah], but in these last days [the dawn of the new creation] he has spoken to us by his Son [Jesus Christ], whom he appointed the heir of all things, through whom also he created the world” (Heb. 1:1-2).
When God spoke in Genesis 1, he brought life to everything—through Jesus. And even after mankind sinned in Genesis 3, God makes a way to bring dead people back to life by speaking words of promises throughout many generations, that would eventually be enfleshed and manifested in the Word (capital W), the incarnate Christ who spoke to us the life-giving words of his Father.
“Truly, truly, I say to you, whoever hears my word [the Son] and believes him who sent me [the Father] has eternal life” (Jn. 5:24). And the question for us today who are hearing this is: do we believe in these eternal life-giving words of Jesus?
God’s spoken words include Isaiah 21, so I hope that we receive these oracles as such. Let’s conclude by looking at some lessons from this chapter, which will address three main groups of people today. First, for Arabians today; second, for Edomites today; third, for Christians today.
For Arabians Today
Maybe you’re like the Arabians in Isaiah 21 who were busy living their lives—working a job, making money, putting bread on the table, coming home to your people, etc. When problems come up, you figure it out and get back up on your own two feet.
You might think: what’s wrong with that?
Here’s the problem with the Arabians’ lifestyle in Isaiah 21: they were living their lives apart from the main source of life. They were so busy living their lives that they didn’t have time to look up and realize—that’s where my life comes from.
As Jesus says, “Man shall not live by bread alone [that comes from the work of your hands], but by every word that comes from the mouth of of God” (Matt. 4:4). And you know where Jesus gets that from? The Old Testament. The Bible.
Anything apart from God and his life-giving Word has an expiry date—simply because it cannot give true and eternal life! You need the living water that actually quenches your thirst and wells up to eternal life (John 4:14).
This is the reason why God said that Arabia’s glory will end—because they trusted in themselves instead of God and his Word! They ate only of their bread and drank from their own water supply and were happy living in tents they’ve made with their own two hands—so none of it will last.
Arabian today, do you work so much that you barely have time to read the Word of God? Do you struggle to trust what this book says about what God’s done because it’s easier to trust in the work of your own hands?
God’s Word is your only lifeline! And when you live your life apart from God and His word, then you’re essentially rejecting the life-giving words of Jesus—so one day, your glory will end because he said it would: “Heaven and earth will pass away, but my words will not pass away” (Mt. 24:35).
Unbeliever, I plead with you: believe in Jesus’s words and receive eternal life. Don’t leave here (or the video if you’re watching) without finding someone to ask about these things today (2 Cor. 6:1-2).
For Edomites Today
Maybe you’re not like the Arabian unbeliever, but more like the Edomite in Isaiah 21. Maybe you are asking questions—whether you haven’t fully made the decision to trust Jesus yet, or maybe you’re a young person who grew up in a Christian environment and not fully understanding, but you’re inquiring to hopefully get answers.
Is there hope?
Is there really hope?
And the word of God is calling out to you in this very moment, and is telling you: “if you would inquire, inquire.” Keep asking questions, but inquire from the spoken word of God. And if/when you’re stuck and struggle to understand certain part of the Bible, come back again!
Personally, Isaiah 21 was not an easy text to understand as I tried to prepare for this week, and I needed help! So do what I had to do this week: grab a Bible commentary from our library or use other Bible study tools to help you.
When you get stuck, inquire of the watchman like the Edomite did (that is, a person who knows more about the word of God than you would). Maybe ask one of the pastors/elders of this church who are able to teach you, or ask other older men or women around you to walk alongside you and help you understand as you read your Bible.
Regardless, keep inquiring and asking questions about God’s Word. Keep coming back again and inquiring of someone who would know more about the Bible than you. And though you might feel like you’re in the dark for a long time, light will come—the Lord has promised that morning comes. He will shine his light on those who keep coming back to him.
For Christians Today
But for most of us, we might receive Isaiah 21 like the people of Judah would have. If you’re a baptized believer today who has committed your life to Jesus and are now trusting in the Lord and his Word, then Isaiah 21 is for you as well. I will suggest two sub-points of applications for us.
- We need to be a watchman and be on the lookout for Edomites around us today.
Because they’re around us today (even in our church gatherings, whether younger or older people who are asking questions), or the ones in our schools, workplaces, or streets. Sometimes, Edomites today might just come to us—but many times, we need to find those Edomites in our lives and find ways to tell them about the good news that morning comes.
In fact, we need to tell them that the morning has come (or has dawned)—the Light (capital L) has come into the world (John 3:19)! This is the good news of the gospel—that if you believe in the Son of God who has come, then you will receive eternal life!
But we can’t stop there, because the watchman didn’t stop at “morning comes” (21:12). He gave the Edomite the two sides of the message—one of hope and one of judgment. We can’t stop at John 3:16. Because one day, that begotten Son who came to save will return to judge the world. The glimmer of light that has come into the world will one day overcome the prevailing darkness of the world with his marvellous light.
And if we don’t tell the Edomites around us today the full story, then they might very well stay in the darkness and stop inquiring because they think morning is coming anyways. We can tell people about God’s wonderful plan for their lives, but we can’t neglect to tell them about God’s awful plan for their lives—should they fail to repent.
And when you do tell the good and bad news, help them to hear it straight from the horse’s mouth. Don’t feel the need to share "more than just the Bible” when you evangelize, because Isaiah announces exactly what he has heard (past tense) from the Lord (21:10), since the God of Israel “has spoken” (21:17). The Scriptures are enough—God doesn’t need your clever illustrations of him and the gospel to save people, and neither does he need history or archaeology (or even apologetics).
Now, it doesn't mean we don’t have to think about a clear and compelling way to share the gospel or help people understand the gospel. While those things might help, it just means we share the gospel by primarily using the words of the Bible, because that’s what gives people faith: “Faith comes from hearing, and hearing through the word of Christ” (Rom. 10:17).
So look for the Edomites around you today, and tell them the good news (morning comes)—but not without the bad news (and also the night). And whether they come back again to inquire from you or you go back to them, keep telling them about the gospel from the main source—which is the Bible.
- We need to resist the temptation to think—or live—like Arabians today.
We cannot be like the Arabian tradespeople who think they have everything they need. And by the way, that comfortable mindset is totally possible even for low to medium-income earners in a small town where it’s cheaper to live and we’re not necessarily struggling and because we have everything we need (not to mention being able to get what we want most of the time).
The comfort of Arabia is not too far from the comfort of Canada—or our comfort here in Nipawin (and area). It is still possible to establish the glory of our kingdoms here, whether it’s our homes or through our jobs or the people around us—whatever or whoever we find security in. Because people have an end date, and so do our possessions.
But there’s a better place (and person) to find our security in: “Keep your life free from love of money, and be content with what you have, [why?] for he has said, ‘I will never leave you nor forsake you’” (Heb. 13:5). The author of Hebrews uses the Old Testament as the basis for his exhortation to trust in the Lord for your security. As Isaiah 21 would say it, the Lord, the God of Israel has spoken. He has told us his promise, so we can rest secure and trust in his eternal words alone—which will come to pass.
When you look at the Arabians around you today, remember the Psalms: “Be still before the Lord and wait patiently for him; fret not yourself over the one who prospers in his way… In just a little while, the wicked will be no more; though you look carefully at his place, he will not be there. But the meek shall inherit the land and delight themselves in abundant peace” (Ps. 37:7, 10-11).
This is our eternal security, and we will see eternal glory—so seek this kind of glory, the one that we will enjoy in eternity with Christ. Look up and look around as you eat the bread and drink the cup, knowing that the given body and shed blood of Jesus is our true lifeline today and forevermore.