Isaiah 21:11-12 makes an enigmatic prophecy directed at Dumah. Dumah is likely a reference to Edom, the descendants of Esau. From Mt. Seir in Edom comes a cry inquiring about the status of the night that has come upon them. A watchman, a reference to Isaiah, gives a mixed report. First, he offers a word of hope. Morning will come.
But that morning will be followed by another night. The passage is found within a larger discussion regarding the many invasions and downfalls of various nations. The prophet is referring to Edom’s oppression under Assryia, which would ultimately come to an end. But the reprieve would be only temporary. Conquest by Babylon would bring new oppression and darkness. In other words, morning would be replaced with another night.
Due to their troubled future, Isaiah encourages the Edomites to return (v 12). Most take this as an evangelistic call to Edom, arguing that repentance is necessary for eternal salvation. For example, Fruchtenbaum comments:
The Hebrews word for “turn,” shuv, refers to turning in the sense of conversion. The only possible relief for Edom would be to turn in conversion and to come to the God of Israel after repenting (Arnold Fruchtenbaum, The Book of Isaiah, page 232).
This is the overwhelming consensus regarding the meaning of the passage, with some referring to it as a “soft” evangelistic call. However, very little support is given for this view. The obscurity and length of the passage make it difficult to interpret. However, the assumption that this is a salvific call is contradictory to the saving message of eternal life offered freely to those who simply believe (John 3:16; 5:24; Eph 2:8-9). Eternal life is not given to people based on their turning from their sin, as that would be a works-based salvation. This was true in the OT as well. Furthermore, neither eternal life nor belief is mentioned, nor is it stated that this is a gift. This is a call to action–specifically, to turn from sinning.
Contextually, the passage and the entire unit (Chaps. 13–23) deal with the destruction of nations via warfare, captivity, and invasion (21:7, 9, 15, 17). The prophet is discussing the coming invasion and the darkness that will come with it. Therefore, the issue is not eternal salvation, but deliverance from human armies and war. A comparison is found in the message that Jonah gave the Ninevites. Just as the prophet called the city of Ninevah to repentance in hopes that it would find deliverance from its coming destruction, Isaiah likely has a similar application in mind with his instructions to the Edomites. It should also be noted that individual salvation is not in view; the passage deals with nations and cities. This is a corporate call to repentance and not an individual call to believe in the coming Messiah for life.
Looking at Isaiah 21 as a whole, this makes sense. Prior to his call to Edom, Isaiah describes the ultimate destruction of Babylon (vv 1-10). Following the instructions to Edom, the prophet also describes the ruin of Arabia and some of its more powerful tribes (vv 11-16). The majority of Judea’s surrounding neighbors would also fall to various invasions. Of course, one lesson for the Israelites was that while the pagan nations surrounding Judea would be destroyed (Isa 14:22, 30; 15:9; 16:14), God would not forsake His chosen people, and a remnant from Judea would survive (Isa 1:9; Rom 9:28). In short, this is an issue of earthly survival, not salvation from the lake of fire.
The moral corruption of these pagan nations is undeniable, therefore the call to repentance is legitimate. However, to force an evangelistic call into the passage is a view founded on tradition rather than the text. Perhaps there is a lesson here for us today. Whether it be the pagan nations surrounding Judea or the traditions of commentators, the majority is often wrong. Commentators who say that works, such as turning from sin, are necessary to receive eternal life need to do what Isaiah told Edom to do. Repent!
