‏ Isaiah 24

Summary for Isa 24:1-27:13: 24:1–27:13  ^a This section is often referred to as the “Little Apocalypse” because of its similarities to the book of Revelation. In these chapters Isaiah takes readers out of the present into a vision of the future world. The universal imagery of the Little Apocalypse makes it difficult to assign the events described to any precise historical situation. That means that these chapters cannot be used to outline a sequence of events or create a historical blueprint for the future. Instead, the imagery is intended to create an impressionistic drama of an unfolding world that is both like and unlike the present. The combination of aspects of the old era with aspects of the new era (for instance, people of Zion will all be righteous [new], but still long for their redemption [old]) is consistent with the New Testament concept of the future age breaking into and overlapping with the present evil age (2 Cor 4:4  ^b; Gal 1:4  ^c). Peter, for example, wrote of believers as living in the last days (1 Pet 1:12  ^d; 2 Pet 3:3  ^e) even though the last day remains yet future (2 Pet 3:10  ^f).
Summary for Isa 24:1-23: 24:1-23  ^g Here the judgments described in chs 13–23  ^h are extended to the creation at large. 24:1  ⁱ destroy the earth and make it a vast wasteland: There is a play here on the Hebrew words baqaq (destroy) and balaq (make a wasteland). The devastation will begin with Judah and be extended to the whole world (see 1 Pet 4:17  ^j).

• All the earth will be destroyed, the people as well as national political structures.
Summary for Isa 24:4-13: 24:4-13  ^k All humanity is guilty (Rom 3:23  ^l) and under condemnation (see Isa 59:1-15  ^m). Judgment is likened to a failed grape harvest that brings drinking and feasting to a halt. 24:4  ⁿ earth ... dries up ... land wastes away and withers: The prophets often used the imagery of a drought to get the attention of people who live off the land (see also Jer 23:10  ^o; Joel 1:12  ^p; Amos 1:2  ^q).
24:5  ^r Isaiah was probably referring to the everlasting covenant that God made with all humanity through Noah (Gen 9:8-17  ^s). The prophet saw a parallel with the wickedness in his day and the wickedness of the pre-flood world.
24:6  ^t The effect of sin is so great that no earthly thing or action can adequately atone for it. Hope ultimately lies in God himself. God has reconciled the world to himself in Christ (Col 1:19-20  ^u).
24:7  ^v Merrymakers will sigh and mourn because they are dependent on wine for pleasure.
24:8  ^w Tambourines and melodious chords of the harp represent good times (see 5:12  ^x; Rev 18:22  ^y).
24:10  ^z city writhes in chaos: With normal levels of urban disarray being raised to chaotic and dangerous disorder, people will be forced to seek refuge in locked homes.
24:11  ^aa Gladness has been banished from the land, not by edict, but because there is no reason to celebrate.
24:13  ^ab stray olives left on the tree: The remnant will include godly people both from Israel (see 17:6  ^ac) and from other nations.

• The theme of the remnant is common in Isaiah (see thematic note for The Remnant at end of chapter; see also 10:22  ^ad; 14:30  ^ae; 16:14  ^af; 24:6  ^ag; 37:32  ^ah).
Summary for Isa 24:14-16: 24:14-16  ^ai In spite of wailing and ruin, the sound of praise is heard from all directions. Even while still experiencing the pain of the devastation of the old world, the godly will respond with joyous expectation for the new world.
24:16  ^aj But my heart is heavy with grief: The prophets were well acquainted with the emotional pain brought on by the sin of their people and its consequences (see 15:5  ^ak; 21:4  ^al; Jer 15:10  ^am; Mic 1:8  ^an).

• Although aspects of the new world are present, the deceit of the old world still prevails for a time.
24:18  ^ao No one can escape the day of the Lord (see study note on 2:5-22).

• Destruction falls like rain from the heavens (literally the floodgates of heaven are opened): The imagery is like the flood in Noah’s time (see study note on Gen 7:11-12).

• the foundations of the earth shake: An earthquake is characteristic of a theophany, a physical manifestation of God’s presence (see also Isa 6:4  ^ap; 13:13  ^aq; 19:1  ^ar).
24:21  ^as The phrase translated gods (Hebrew tseba’ hammarom, “armed host of the heavens”) might refer to pagan gods represented by the stars. It might also refer to the angels or even demons (Rev 12:4  ^at, 9  ^au). Judgment will extend to all parts of creation (Isa 13:13  ^av; 34:5  ^aw; see Eph 6:11-12  ^ax).
24:22  ^ay put in prison ... punished: See also 2 Pet 2:4  ^az; Rev 9:2  ^ba, 11  ^bb; 17:8  ^bc.

Thematic note: The Remnant
In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13  ^bd; 4:6-8  ^be). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11  ^bf). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.
The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3  ^bg; see 10:21  ^bh). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 BC), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2  ^bi), a “stump” (6:13  ^bj), a community of the “poor” and “needy” (25:4  ^bk), and “handpicked grain” (27:12-13  ^bl). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10  ^bm; 40:10  ^bn). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6  ^bo; 60:3  ^bp).
In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4  ^bq). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15  ^br).
The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.


Passages for Further Study
2 Kgs 19:31  ^bs; 2 Chr 36:20  ^bt; Ezra 9:14  ^bu; Isa 1:8-9  ^bv; 4:1-3  ^bw; 6:13  ^bx; 10:19-22  ^by; 11:10-16  ^bz; 27:12-13  ^ca; 28:5  ^cb; 37:31-32  ^cc; 46:3-4  ^cd; Jer 6:9  ^ce; 23:3-4  ^cf; 31:7-8  ^cg; Amos 5:15  ^ch; Mic 2:12  ^ci; 4:6-7  ^cj; 5:7-8  ^ck; 7:18  ^cl; Zeph 3:11-13  ^cm

‏ Isaiah 25

Summary for Isa 25:1-12: 25:1-12  ^cn The second part of the Little Apocalypse (see study note on 24:1–27:13) describes praise for God’s judgment (25:1-5  ^co, 11-12  ^cp) and salvation (25:6-9  ^cq).
Summary for Isa 25:1-5: 25:1-5  ^cr Isaiah here praises God for protecting the needy (see 12:1-6  ^cs).
25:3  ^ct Assyria and Egypt were strong ... ruthless nations, but in the future they will exalt God rather than their own power.
Summary for Isa 25:6-8: 25:6-8  ^cu The banquet is a symbol of God’s providing richly for all those who will receive his gracious invitation (Rev 3:20-21  ^cv; 19:9  ^cw). 25:6  ^cx In Jerusalem: Literally On this mountain—that is, the mountain of the Lord (see 2:2  ^cy; 24:23  ^cz): This does not refer to a geographical city but to Zion, the eternal city of God (see 1:8  ^da, 27  ^db).
25:8  ^dc He will swallow up death forever: Isaiah’s hope was God’s power over sin and sin’s devastating results. In the New Testament this promise is realized in Jesus Christ (1 Cor 15:54  ^dd).

• The Lord’s presence will be a source of eternal comfort; he will wipe away all tears (see Rev 21:4  ^de).
Summary for Isa 25:9-12: 25:9-12  ^df The new community of God’s people will respond in joy and faith. When the enemy is defeated, God’s people will be free forever.
25:10  ^dg on Jerusalem: Literally on this mountain.

• Moab (see 15:1–16:14  ^dh) here represents the nations under judgment, those who trust only themselves (see 34:5-17  ^di).

• like straw trampled down: The people would be helpless and dying in the most degrading circumstances.
25:11  ^dj Isaiah used the image of a swimmer forcibly kept under water to illustrate that Moab’s people are hopelessly doomed and their human pride will be conquered.

‏ Isaiah 26

Summary for Isa 26:1-21: 26:1-21  ^dk This section of the Little Apocalypse (see study note on 24:1–27:13) is a song of praise and a prayer for redemption.
Summary for Isa 26:1-6: 26:1-6  ^dl The new community of God’s people is likened to the citizens of a city, securely held together by the Lord. They are righteous, faithful, peaceful, and trusting. 26:1  ^dm Our city refers to Zion, the eternal city of God, where the Lord is present to protect and bless his people (see 1:8  ^dn, 27  ^do; see also Ps 46  ^dp). Zion stands in direct contrast to the “mighty cities” of the nations (Isa 25:2  ^dq; 26:5  ^dr), which are helpless and are brought down to “ruins.”

• The walls of God’s salvation protectively enclose his people; no one can hurt them again.
26:2  ^ds Open access is given to all who, like God and his Messiah, are righteous and faithful. The citizens of true Zion are committed to the Lord.
26:3  ^dt A perfect peace, marked by harmony, quietness, and confidence, is a benefit of the new creation.
26:5  ^du The proud and arrogant are often characterized as exalting themselves (see 2:11-12  ^dv), whereas God humbles them.
26:6  ^dw Justice finally occurs when the needy walk all over the ruins of the city where the proud have perished.
Summary for Isa 26:7-21: 26:7-21  ^dx The godly pray for the end of oppression and the full establishment of God’s kingdom. Isaiah encouraged the godly to persevere as they wait for their final vindication and the resurrection of the body. 26:7  ^dy God will do what is right for those who walk in his way, even if they have to suffer a while longer (see 24:16  ^dz). One day, they will experience harmony and integrity (see Prov 2:8-9  ^ea; 15:19  ^eb).
26:8  ^ec we show our trust (see 26:3-4  ^ed; literally we wait for you): Waiting involves trust in the Lord and longing for his redemption.

• People express their commitment to God by obeying his laws; mere lip service is not sufficient.
26:9  ^ee I search ... I earnestly seek: Cp. Ps 63:1  ^ef.
26:10  ^eg God has shown kindness to the wicked. Although they deserve judgment (see also Rom 2:4  ^eh; 2 Pet 3:9  ^ei), he has been patient and forbearing and has blessed them. However, time will run out one day.
26:11  ^ej An upraised fist expresses anger and the threat of judgment (see also 19:16  ^ek).

• Fire was often an image for God’s judgment.
26:15  ^el This verse is a confident expression of thanks for God’s blessings. In Isaiah’s time, during King Hezekiah’s prosperous reign, the borders of the nation of Israel were extended, and people gave glory to God for his great deeds.
26:16  ^em While waiting for God’s salvation (26:1  ^en), the godly were in distress and longed for their vindication. They prayed beneath the burden of God’s discipline. In Hezekiah’s time, Judah was in distress when Sennacherib attacked and destroyed the whole nation except for Jerusalem.
26:17  ^eo The imagery of a pregnant woman in childbirth describes the nation’s pain when Assyrian king Sennacherib attacked it in 701 BC (see 37:3  ^ep).
26:18  ^eq Only God can give salvation and bring life (see 59:9-15  ^er).
26:19  ^es those who die ... will live: There is hope for the remnant. Some hold the minimal interpretation that this means the people would be restored to the land after the Exile (see Ezek 37:11-12  ^et) or that the Lord would preserve Jerusalem (see Isa 29:4  ^eu, 6-8  ^ev). More likely it refers to the resurrection of the body from the grave (see 25:7-8  ^ew). The Old Testament has little to say about the resurrection, but this text anticipates fuller development in the New Testament (see 1 Cor 15:12-58  ^ex).
26:20  ^ey God will punish the wicked, so the godly should go home and stay out of the way.
26:21  ^ez The wicked retain power now, but their oppressive rule will end in the day of the Lord’s wrath, when he will punish them for their sins.

‏ Isaiah 27

27:1  ^fa Israel adapted the imagery of Leviathan to refer to evil powers that oppose God. Leviathan’s death symbolizes the end of evil, Satan, the demonic, and the dominion of forces hostile to God (see 51:9  ^fb; Pss 74:14  ^fc; 104:7-9  ^fd, 26  ^fe; see also the serpent in Gen 3  ^ff; Rev 12  ^fg; 13  ^fh; 16:13  ^fi; 20:2  ^fj, 10  ^fk).
Summary for Isa 27:2-6: 27:2-6  ^fl The Song of the Fruitful Vineyard, in which the vineyard represents God’s people (cp. 5:1-7  ^fm).
27:3  ^fn God identifies himself as the Lord of the covenant to assure his people that what he says and does is reliable (see Exod 6:2-3  ^fo). The phrase is used many times throughout Isaiah.

• watch ... watering ... watch: The Lord will provide even greater care and protection for his ultimate vineyard than he did for Israel, his first vineyard (see Isa 5:1-2  ^fp).
27:5  ^fq God expects all his people to turn to him and to trust him for help.

• Let them make peace with me is God’s offer of reconciliation for his people.
27:6  ^fr Jacob’s descendants will take root and the remnant will increase (37:31  ^fs; cp. 5:24  ^ft; 14:30  ^fu; for application to the Messiah, see 11:1  ^fv, 10  ^fw).

• fill the whole earth: The fulfillment of this prophecy extends beyond the restoration of Israel from exile to the second coming of the Lord Jesus. It includes all the righteous children of God—Jews and Gentiles—who suffer but remain obedient as they wait for the fullness of redemption (see 26:18  ^fx; John 15:1-8  ^fy).
Summary for Isa 27:7-11: 27:7-11  ^fz Isaiah reminded readers of the reasons for the Exile and judgment: Israel’s sinfulness, God’s righteous judgment, and the absence of divine compassion. 27:7  ^ga Despite being God’s covenant people, Israel was struck and punished like any other wicked nation. However, Israel was not completely destroyed; a remnant remained.
27:8  ^gb The Assyrians exiled large numbers of citizens from the northern kingdom of Israel when Samaria fell in 722 BC. The Babylonians exiled many from Judah from 605 to 586 BC.

• Storms from the east were known for their destructive effects (see Job 27:21  ^gc; 38:24  ^gd; Jer 4:11  ^ge).
27:9  ^gf God’s justice requires him to punish sin. That punishment is designed to correct behavior and to purify. Being conquered and exiled wasThe Exile occurred so that to purge Israel’s wickedness and to take away all her sin (see Rom 11:27  ^gg).

• This was to be the end of all the pagan worship in Israel, including the incense altars and the poles that were used in worshiping the goddess Asherah.
27:10  ^gh Places previously associated with human power and accomplishment would be ruined to the extent that animals would graze in them.
27:11  ^gi The people were outside of God’s covenantal care; they foolishly turned away from him.
27:12  ^gj Yet: God’s withholding of mercy from Israel (27:11  ^gk) will be temporary.

• from the Euphrates River ... to the Brook of Egypt: God’s remnant will return from Assyria and Egypt to the territory that God promised to Abraham (Gen 15:18  ^gl; see 1 Kgs 4:21  ^gm).
27:13  ^gn The great trumpet was used to gather the people (see Matt 24:31  ^go).