Isaiah 19:9
The workers in flax will be dismayed, and the weavers of fine linen will turn pale.
Those who work with flax
The phrase refers to individuals engaged in the cultivation and processing of flax, a plant whose fibers are used to make linen. In ancient Egypt, flax was a significant agricultural product, and linen was a highly valued textile. The Hebrew word for flax, "פִּשְׁתָּה" (pishtah), indicates a plant that was integral to the economy and daily life. The dismay of these workers suggests a disruption in their livelihood, possibly due to economic or environmental factors, reflecting God's judgment on Egypt. This serves as a reminder of the fragility of human enterprises when they are not aligned with divine purposes.

will be dismayed
The Hebrew word "חָתַת" (chatat) conveys a sense of terror or dismay. This emotional response indicates a profound disturbance, likely due to the collapse of a once-thriving industry. In the biblical context, such dismay often results from divine intervention or judgment. The dismay of the flax workers symbolizes the broader societal upheaval that occurs when a nation turns away from God, emphasizing the need for reliance on divine providence rather than human industry alone.

the weavers of fine linen
Weaving was a skilled craft in ancient times, and fine linen was a luxury item, often associated with wealth and status. The Hebrew term "אָרֵג" (areg) for weaver highlights the artisans' expertise and the cultural importance of their work. Linen garments were prized for their quality and were used in religious and royal settings. The weavers' impending distress underscores the collapse of economic stability and the loss of cultural pride, serving as a metaphor for spiritual impoverishment when a society prioritizes material wealth over spiritual values.

will turn pale
The phrase "turn pale" is translated from the Hebrew "חָוַר" (chavar), which can mean to be ashamed or to lose color due to fear or distress. This physical reaction signifies a deep-seated anxiety and recognition of impending doom. In the biblical narrative, turning pale often accompanies the realization of divine judgment or the futility of human efforts against God's will. It serves as a powerful image of the consequences of ignoring God's sovereignty, urging believers to maintain faith and righteousness in the face of worldly challenges.

Persons / Places / Events
1. Egypt
The nation being addressed in Isaiah 19, known for its rich history and economic power, particularly in agriculture and textile production.

2. Flax Workers
Individuals involved in the cultivation and processing of flax, a plant used to make linen, which was a significant industry in ancient Egypt.

3. Weavers of Fine Linen
Skilled artisans who crafted linen garments, a symbol of wealth and status in ancient societies.

4. Isaiah
The prophet delivering God's message, warning of impending judgment and economic downfall for Egypt.

5. Judgment
The event prophesied by Isaiah, indicating a time of distress and economic collapse for Egypt.
Teaching Points
God's Sovereignty Over Nations
God holds ultimate authority over all nations, including their economies and industries. This passage reminds us that no nation is beyond God's reach or judgment.

The Fragility of Human Enterprises
The dismay of the flax workers and weavers illustrates the vulnerability of human endeavors. We should not place our ultimate trust in economic stability or human achievements.

The Consequences of Idolatry and Pride
Egypt's reliance on its own strength and resources serves as a warning against idolatry and pride. We must remain humble and dependent on God.

The Importance of Repentance
Prophecies of judgment, like this one, are calls to repentance. We should examine our lives and turn back to God, seeking His mercy and guidance.

Hope in God's Redemptive Plan
Despite the judgment, God's ultimate plan includes redemption and restoration. We can find hope in His promises and faithfulness.
Bible Study Questions
1. How does the economic downfall of Egypt in Isaiah 19:9 serve as a warning for modern societies?

2. In what ways can we ensure that our trust remains in God rather than in our own economic or professional achievements?

3. How does the theme of judgment in Isaiah 19 relate to the broader biblical account of God's justice and mercy?

4. What lessons can we learn from the response of the flax workers and weavers that can be applied to our own lives when facing economic or personal challenges?

5. How can we find hope and assurance in God's sovereignty and redemptive plan, even amidst warnings of judgment and economic instability?
Connections to Other Scriptures
Exodus 7-12
The plagues of Egypt, which demonstrate God's power over Egypt and its economy, similar to the judgment prophesied in Isaiah 19.

Ezekiel 30
Another prophecy against Egypt, highlighting the nation's vulnerability and God's sovereignty over its fate.

Revelation 18
The fall of Babylon, which parallels the economic collapse and judgment themes found in Isaiah 19.
A Picture of PenaltyW. Clarkson Isaiah 19:2-10
The Drying Up of the NileE. Johnson Isaiah 19:5-10
The Withholding of God's Gifts Making Man's WoeR. Tuck Isaiah 19:5-10
People
Assyrians, Egyptians, Isaiah, Pharaoh
Places
Assyria, Canaan, City of Destruction, Egypt, Memphis, Nile River, Zoan
Topics
Ashamed, Cloth, Combed, Confounded, Cotton, Dejected, Despair, Fine, Flax, Hope, Linen, Lose, Makers, Manufacturers, Moreover, Networks, Net-works, Shame, Stuffs, Thread, Utterly, Weave, Weavers, Workers
Dictionary of Bible Themes
Isaiah 19:9

     4444   flax
     5392   linen
     5551   spinning and weaving
     9614   hope, results of absence

Isaiah 19:1-10

     5938   sadness

Isaiah 19:4-10

     4819   dryness

Isaiah 19:8-10

     5970   unhappiness

Isaiah 19:9-10

     5212   arts and crafts
     5272   craftsmen

Library
The Fruits of Grace
"In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; one shall be called the city of destruction. In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord. And it all be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a Saviour, and a great one, and he shall
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

'He Uttered his Voice, the Earth Melted'
'Then Isaiah the son of Amos sent to Hezekiah, saying, Thus saith the Lord God of Israel, That which thou hast prayed to Me against Sennacherib king of Assyria I have heard. 21. This is the word that the Lord hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 22. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even
Alexander Maclaren—Expositions of Holy Scripture

Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness
John Calvin—The Institutes of the Christian Religion

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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