Isaiah 21:15

Isa 21:15 For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war.

Ver. 15. For they fled from the swords, &c.] Swords, bows, battle to all the rest. Crosses seldom come single. See on Jas 1:2.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

THE GRIEVOUSNESS OF WAR

Isa_21:15. The grievousness of war.

In our quiet sanctuary, so full of holy and peaceful memories, let us think about war; the more deeply we do so, the more will the aptness of the phrase which forms our text become apparent to us.

I. The grievousness of war is seen in its causes. War is grievous in its origin and in all the things that foster it. It has its origin in the unholy lusts and pitiful mistakes of mankind (Jas_4:1). These lusts and mistakes, what are they?

1. The lust for increased possessions and for power (P. D., 143, 150).

2. The false glory with which war has been invested. To steal and kill on a small scale is infamous, but to do so on a huge scale is heroic! The wholesale butcher surrounds himself with pomp and pageantry that dazzle the eye and enslave the mind (P. D., 3470, 3476).

3. Blindness to the real fields on which true courage and heroism are manifested. The Christian courage which can meet and overcome the assaults of wickedness, which can turn aside the edge of scorn, and hurl back the weapons of temptation; that can urge men through living martyrdoms which do not keep time to music or song, which carries Moffat into South Africa, &c.,—this is too ethereal for most men to discern or admire. They have no suspicion of the moral victories that might be theirs on the fields of humble service and self-sacrifice.

4. Insensibility to the worth of human souls. A suspicion of the value of life would unnerve the warrior for his task; he could not then, as he does now, regard men as mere food for powder.

II. The grievousness of war is seen in its effects. These are twofold:—

1. Physical. “The grievousness of war” cannot be exaggerated, if we look at it from this point of view alone. Think—

(1) of the physical and mental suffering that is caused by it (P. D., 3468, 3469, 3472, 3476);

(2) of the far-reaching and crushing desolation caused by it (P. D., 3466);

(3) of the frightful cost of preparation for war; of the armed truce in which the nations of Europe live.

2. Moral. These are still more terrible.

(1.) War brutalises those actually engaged in it (P. D., 3464).

(2.) War makes criminals by producing a state of want.

(3.) War aggravates national animosities, and leaves to unborn generations a legacy of hatred. Every war sows the seeds of future conflict.

(4.) War and preparation for war check the progress of those agencies by which the misery of our race would be abated, and its happiness indefinitely increased. The cause of education, of missions, of the Gospel, languishes under the blight of the war-spirit. The cost of a very few wars would evangelise the world (P. D., 3476).

Let this meditation move us to action.

1. Let us exert our utmost influence to bring it to pass that national power shall be wielded by men who love peace.

2. Let us encourage everything that tends to facilitate international intercourse (P. D., 3461).

3. Let us on every possible occasion exalt moral qualities above mere physical daring (P. D., 1798, 1801–1803).

4. Let us put forth every effort to diffuse the principles of Christianity. The Gospel is the only true and effectual peacemaker; only in Christ will men ever be lastingly reconciled to each other.—William Manning.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

21:15 Assyrian weapons of war such as the drawn sword and the bent bow were highly advanced compared to the primitive weapons used by desert peoples.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

they--the fugitive Dedanites and other Arabs.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(15) For they fled from the swords.—The fourfold repetition of the somewhat full form of the Hebrew preposition (literally, from the face of) seems as if intended to emphasise the several stages of retreat.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. The caravans have deserted the frequented paths, because of armed bands scouring the country.

16 f. The interpretation of the vision is regarded by many commentators as a later appendix similar to ch. Isa_16:13 f. There is certainly a surprising resemblance between the two passages, which may suggest that they are both from the same hand.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For they fled from the swords,.... Of their enemy, whom they could not withstand; perhaps the Assyrian army:

from the drawn sword; just ready to be sheathed in them:

and from the bent bow; just going to let the arrow fly at them:

and from the grievousness of war: too heavy for them to bear.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For they fled - The inhabitants of one part of the land.

The grievousness of war - Hebrew, כבד kobed - “the weight, the heaviness, the oppression” of war; probably from the calamities that would result from the march of the Assyrian through their land, either on his way to Judea or to Egypt.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For they fled; rather, they have fled. The Dedanites have been attacked with sword and bow, and have fled from their assailants. Probably the enemy was Assyria, but no trace of the war has been found on the Assyrian monuments.

The grievousness of war.

The grievousness of war is especially felt in defeat. Kedar was the most turbulent of the sons of Ishmael. (Gen_25:13) "His hand" like that of his father, "was against every man, and every man"s hand against him". (Gen_16:12) So long as his "mighty men," armed with their formidable bows, could ravage and plunder the inhabitants of more peaceable districts at their pleasure, and carry off plenty of spoil to their fastnesses in the rocky parts of the desert, (Isa_42:11) the "grievousness of war" was not felt. Rather, "the inhabitants of the rock sang, and shouted from the top of the mountain". (Isa_42:11) But at length the tide of battle had turned. Kedar was itself attacked, invaded, plundered. The "drawn sword" and the "bent bow" of the men of Asshur were seen in the recesses of Arabia itself, and the assailants, becoming the assailed, discovered, apparently to their surprise, that war was a "grievous" thing. Does not history "repeat itself?" Have we not heard in our own day aggressive nations, that have carried the flames of war over half Europe or half Asia, complain bitterly, when their turn to be attacked came, of the "grievousness" of invasion? The Greeks said, "To suffer that which one has done, is strictest, straitest right;" but this is not often distinctly perceived by the sufferers. It is only "God"s ways" that are "equal;" man"s are apt always to be "unequal". (Eze_18:25)

The grievousness of war.

"For before the swords have they fled, before the drawn sword, and before the bent bow, and before the pressure of war." The figures imply that the people are conquered, their camp or city taken, and they pursued and cut down by a relentless, blood-thirsty enemy. As this subject is a familiar one, and illustrations lie ready to hand, only divisions need be given. The grievousness of war may be shown.

I IN THE SACRIFICES IT DEMANDS.

II IN THE LIVES IT DESTROYS.

III IN THE TREASURE IT WASTES. The Franco-German War of 1870 cost France 000, 000, and Germany at least 000, 000. The American Civil War cost 000, 000. The Crimean War cost England 000, 000.

IV IN THE PASSIONS IT ENGENDERS,

V IN THE NATIONAL ALIENATIONS IT LEAVES BEHIND,

VI IN THE SUFFERINGS IT ENTAILS. In the Franco-German War, one hundred and thirty thousand soldiers died on the battle-fields or in the hospitals, and thousands more lost limbs and health. What a wail of sorrow from thousands of homes and hearts such facts bring to our ears!

VII IN THE RESULTS IT SECURES. Which are usually most insignificant when compared with the expenditure and loss. Talk of the glory of war! The Bible reminds us how much wiser and how much truer it is to talk of its grievousness. R.T.

Ver. 16. Within a year, according to the years of an hireling. (see the comment on Isa_16:14) All the glory of Kedar shall fail. "Kedar" is a name of greater note than either Dedan or Tome. It seems to be used here as inclusive of Dedan, perhaps as a designation of the northern Arabians generally. The people of Kedar, like those of Dedan, carried on trade with Tyro. (Eze_27:21) They dwelt partly in tents, (Psa_120:5 Jer_49:29) partly in villages, (Isa_42:11) and were rich in flocks and herds and in camels. Though not mentioned in the inscriptions of Sargon, Sennacherib, or Esarhaddon, the contemporaries of Isaiah, they hold a prominent place in those of Esarhaddon"s son and successor, Asshurbanipal, with whom they carried on a war of some considerable duration in conjunction with the Nabathaeans (G. Smith, "History of Asshur-bani-pal," pp. 261-290).

Ver. 17. The security of the Divine Word.

"They shall, for the Lord God of Israel hath spoken it." This sentence intimates that God, as the God of Israel, has a quarrel with Kedar, and at; the same time that his power and omniscience will secure the fulfillment of the threatening.

I THE DIVINE FOREKNOWLEDGE. "All things are naked and opened unto the eyes of him with whom we have to do;" "He knoweth the end from the beginning." God may be pleased to leave man his freedom, and yet he may so know man, and each man, as to see beforehand how each wilt act in given circumstances; and the Divine plans can be based on such foreknowings and fore-estimatings.

II THE DIVINE UTTERANCES ARE RASED ON SUCH FOREKNOWLEDGE. God may not be pleased to tell us all he knows, but we may have perfect confidence in what he tells. Revelation is limited, but it is absolutely true within its limitation, because based on complete, adequate knowledge.

III TIME PROVES THE HARMONY OF THE UTTERANCE AND THE EVENTS. Because the utterance was made in full view of the event. To God the unexpected never happens, and his Word never fails. Men do, in their freedom, just exactly what God, surveying their work, anticipated that they would do. "He will let none of his words fall to the ground.

IV THE CONFIDENCE IN GOD"S UTTERANCES INVOLVES THE PRACTICAL ORDERING OF OUR CONDUCT. This applies to prophetic anticipations; but how much more to announcements of ever-working principles! There are no exceptions to the great laws of righteousness, which are Jehovah"s Word to men. "God has said," is enough for us, and it may shape out lives. It will come to pass, if the "Lord God of Israel hath spoken it. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

“Because (or when) from the presence of swords they fled, from the presence of a drawn sword and from the presence of a bended bow, and from the presence of a weight of war.” This verse describes them as not only plundered but pursued by a bloodthirsty enemy.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

Since because of the swords they wandered (I.e.,) my people (wandered).

the outstretched sword (נְטוּשָׁה), spread over the surface of the earth, as (I Sam. 30:16) “And behold, they were scattered (נְטוּשִׁים) over the entire landscape,” (II Sam. 5: 18) “And spread out (וַיִּנָּטְשׁוּ) in the Valley of Rephaim.” Another explanation is that נְטוּשָׁה is like לְטוּשָׁה, sharp. All letters whose sources are close to being from one place, (i.e., from one speech organ,) are interchangeable with one another, the ‘nun’ with the ‘lamed,’ as in the case stated (in Nehemiah 13: 7): “To make him a chamber (נִשְׁכָּה),” like לִשְׁכָּה.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

For they fled from the swords. They, that are wandering about, are fleeing because of the king of Assyria.

נטושה. According to some, sharp, the נ being put instead of ל, (לטושה ═ נטושה); this is wrong; נטושה means spread; comp. 1 Sam. 30:16

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.