Isaiah 21:15
For they flee from the sword--the sword that is drawn--from the bow that is bent, and from the stress of battle.
For they flee
The phrase "For they flee" indicates a sense of urgency and desperation. In the Hebrew text, the word used here is "נָסוּ" (nasu), which conveys the idea of fleeing or escaping. Historically, this reflects the dire circumstances faced by those in the region during times of invasion or conflict. The imagery of fleeing suggests a lack of safety and security, a common theme in the prophetic books where people are often depicted as running from impending judgment or disaster.

from the sword
The "sword" is a powerful symbol of war and destruction throughout the Bible. In Hebrew, the word is "חֶרֶב" (cherev), which can refer to a literal weapon or metaphorically to divine judgment. The sword represents the immediate threat of violence and death, a reality for the people during Isaiah's time as they faced invasions from powerful empires like Assyria and Babylon. This imagery serves as a reminder of the consequences of turning away from God and the protection He offers.

the sword that is drawn
The repetition of "the sword" emphasizes the imminent danger. The phrase "that is drawn" suggests readiness for battle, indicating that the threat is not just potential but active and present. The Hebrew verb "מָשַׁךְ" (mashach) means to draw or pull out, often used in the context of preparing for combat. This highlights the urgency and seriousness of the situation, as the people must confront the reality of their circumstances.

from the bow that is bent
The "bow that is bent" further illustrates the preparedness for conflict. In Hebrew, "קֶשֶׁת" (qeshet) refers to a bow, an essential weapon in ancient warfare. The bending of the bow signifies that it is ready to release its arrows, symbolizing impending attack. This imagery complements the drawn sword, painting a picture of a fully armed and ready enemy. It serves as a metaphor for the relentless pressure and threat faced by those who have turned away from God's protection.

and from the stress of battle
The "stress of battle" captures the chaos and turmoil of warfare. The Hebrew word "כֹּבֶד" (koved) can mean heaviness or burden, reflecting the overwhelming nature of conflict. This phrase conveys not only the physical danger but also the psychological and emotional toll of war. In the broader biblical context, it serves as a warning of the consequences of disobedience to God, as well as a call to seek refuge in Him amidst life's battles.

Persons / Places / Events
1. Isaiah
The prophet who authored the book, delivering messages from God to the people of Judah and surrounding nations.

2. Arabia
The region being addressed in this chapter, specifically the tribes of Dedan, Tema, and Kedar.

3. The Sword
Symbolic of impending judgment and warfare, representing the threat from invading forces.

4. The Bow
Another symbol of warfare, indicating the readiness and capability of the enemy.

5. The Stress of Battle
Describes the fear and urgency experienced by those fleeing from conflict.
Teaching Points
The Reality of Judgment
God's warnings through Isaiah remind us that divine judgment is real and inevitable for those who do not turn to Him.

The Urgency of Repentance
The imagery of fleeing from the sword and bow underscores the urgency with which we should approach repentance and turning back to God.

God's Sovereignty in Warfare
The passage illustrates that God is in control of nations and their destinies, using even warfare to accomplish His purposes.

Spiritual Preparedness
Just as the physical battle is imminent for the people in Isaiah's time, believers today must be spiritually prepared for the battles they face.

Trust in God's Protection
While the passage depicts fear and fleeing, believers are reminded to trust in God's protection and provision, as seen in other scriptures.
Bible Study Questions
1. How does the imagery of the sword and bow in Isaiah 21:15 reflect the urgency of God's message to the people of Arabia?

2. In what ways can we see God's sovereignty over nations and events in this passage, and how does this apply to our understanding of current world events?

3. How does the theme of fleeing from battle in Isaiah 21:15 compare to the spiritual battles described in Ephesians 6?

4. What practical steps can we take to ensure we are spiritually prepared for the battles we face, as suggested by the teachings in Isaiah 21:15?

5. How can we find comfort in God's protection amidst the "stress of battle" in our own lives, drawing connections to Psalm 91?
Connections to Other Scriptures
Jeremiah 49
This chapter also speaks of judgment against the Arab tribes, reinforcing the theme of divine retribution.

Psalm 91
Offers a contrast by describing God's protection for those who trust in Him, highlighting the difference between those who rely on God and those who face judgment.

Ephesians 6
Discusses the armor of God, providing a spiritual perspective on how believers can stand firm against spiritual battles.
The Grievousness of WarR. Tuck Isaiah 21:15
The Tribes of ArabiaE. Johnson Isaiah 21:13-16
ArabiaProf. S. R. Driver, D. D.Isaiah 21:13-17
Our Ills and Their RemediesW. Clarkson Isaiah 21:13-17
The BedawinB. Blake, B. D.Isaiah 21:13-17
People
Dedanites, Dumah, Elam, Isaiah, Kedar, Seir, Tema
Places
Arabia, Babylon, Dumah, Elam, Kedar, Media, Negeb, Seir, Tema
Topics
Battle, Bent, Bow, Destructions, Drawn, Face, Fled, Flee, Flight, Grievousness, Heat, Press, Sharp, Stretched-out, Sword, Swords, Trodden, Trouble, War
Dictionary of Bible Themes
Isaiah 21:15

     4829   heat

Isaiah 21:1-17

     1421   oracles

Library
The Morning Breaketh
TEXT: "Watchman, what of the night? The watchman said, The morning cometh, and also the night."--Isaiah 21:11-12. It is very interesting to note that, whether we study the Old Testament or the New, nights are always associated with God's mornings. In other words, he does not leave us in despair without sending to us his messengers of hope and cheer. The Prophet Isaiah in this particular part of his prophecy seems to be almost broken-hearted because of the sin of the people. As one of the Scotch
J. Wilbur Chapman—And Judas Iscariot

In the Fifteenth Year of Tiberius Cæsar and under the Pontificate of Annas and Caiaphas - a Voice in the Wilderness
THERE is something grand, even awful, in the almost absolute silence which lies upon the thirty years between the Birth and the first Messianic Manifestation of Jesus. In a narrative like that of the Gospels, this must have been designed; and, if so, affords presumptive evidence of the authenticity of what follows, and is intended to teach, that what had preceded concerned only the inner History of Jesus, and the preparation of the Christ. At last that solemn silence was broken by an appearance,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Letter Xlii to the Illustrious Youth, Geoffrey De Perrone, and his Comrades.
To the Illustrious Youth, Geoffrey de Perrone, and His Comrades. He pronounces the youths noble because they purpose to lead the religious life, and exhorts them to perseverance. To his beloved sons, Geoffrey and his companions, Bernard, called Abbot of Clairvaux, wishes the spirit of counsel and strength. 1. The news of your conversion that has got abroad is edifying many, nay, is making glad the whole Church of God, so that The heavens rejoice and the earth is glad (Ps. xcvi. 11), and every tongue
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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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