Bible Commentaries
Isaiah 24

Verses 1-13

XV

THE BOOK OF ISAIAH PART 7

Isaiah 24-27

This section (Isaiah 24-27) is called, in our outline of the book of Isaiah, "The First Book of Judgment." In this section we emerge out of the prophecies relating to the typical forms of national life, as in the preceding section, into others of a broader character, which concern the world at large. In this we have the deluge of divine justice taking in the whole world. The central people, Israel, first, and then all the surrounding people have been laid low, and the silence of death reigns. Yet in the remote parts of the earth songs arise, songs of hope of the future glory of Jehovah, the king, as he swallows up death forever, so that they who dwell in the dust, awake, arise, to live forever. Israel’s recovery is as life from the dead, to the surrounding nations. In Isaiah 24 we have a deep elegiac tone, but in Isaiah 25-27 we have the sound of the triumphant songs of the righteous. Of this section Sampey says, "Whatever may be the historical setting and exact fulfilment of these chapters, like the book of Revelation, they contain many magnificent pictures and glorious promises, and a sense of the divine presence that make them of permanent value."

The chapters constitute the divisions of this section. Isaiah 24 is a picture of the terrible judgments to come. Isaiah 25 sounds out the glorious triumph of Jehovah over sin and death. Isaiah 26 is a song of praise to be sung in the land of Judah for Jehovah’s defense of Zion, the overthrow of the proud city and the deliverance of his people. Isaiah 27 is the pronouncement of Judgment against the oppressor on behalf of Israel. To sum up, we have (1) World-Judgments, (2) A Song of Triumph, (3) A Song of Praise, and (4) Judgment upon the Oppressors of Israel.

The broad sweep of this section reminds us of the prophecy of Joel. Man’s sin has infected the whole earth, therefore, the punishment must include the whole world and its inhabitants.

There is a word of frequent occurrence in this section. It is the Hebrew word for "earth," here translated "land" in some instances. There is some difficulty in deciding just how it should be translated: whether it should be translated "land" or "earth" uniformly, or whether the translation should vary. Some passages seem to favor the use of the word, "land," and others the word "earth." Dr. Day in the "Bible Commentary" says, "The truth appears to be this: The land of Israel was a miniature of the world. Its recovery from the moral pollution of the idolatrous races was a historical prelude of a like recovery of our earth."

The temple congregation was a type of the New Testament church, which in turn is a type of the "glory church," and the visible king, a type of the "king of all the earth." In Israel was the germ of blessing for all nations. Consequently, if Israel’s light was eclipsed, the whole world was darkened. When Israel languished under a curse, the "everlasting covenant" appeared to be annulled, or at least suspended. So in the use of this word Isaiah seems to comprehend the whole earth as involved in Israel’s mission. If the land of Israel was doomed to desolation, then the whole earth became "waste and void." (Cf. Jeremiah 4:23.)

In Isaiah 24:1-12 we have (1) a universal catastrophe in which there is a complete emptying of the earth and equalizing of its inhabitants; (2) the causes of it, which are the transgression of the laws, the violation of the statutes and the breaking of the everlasting covenant; (3) the manifestations of it in sadness and gloom, everywhere, all means of joy perverted and desolation on every hand; (4) the promise of the remnant, which is compared to the gleaning after harvest.

Now this question arises: What the laws transgressed, the statutes violated, and the covenant broken, in Isaiah 24:5? The laws, statutes, and covenant, referred to in this passage seem to antedate the Mosaic law and to include the laws, statutes, and covenant which were in the very constitution of things. Law, in its last analysis, is the intent or purpose of the Creator with respect to the thing created. So the law of man is God’s purpose for man in his very being. There were statutes for man expressed in the history and covenants prior to the Mosaic code. There was God’s covenant with Adam for the whole race, renewed in Noah and particularized in Abraham. It was an everlasting covenant, comprehending the redemption of a lost race. So the world here is presented as violating every vestige of law which it had received to this time.

We have in Isaiah 24:14-20 the songs of the remnant in many parts of the world and especially from the sea, i.e., the Mediterranean Sea, and its isles, but these songs are ineffective in view of the awful distress upon the earth, which represents a mighty upheaval to come, before Jehovah, through the remnant, shall become the recognized, universal king. The reference here to the sea and its isles corresponds to the fact that it was on the Mediterranean coasts that the first Christian churches arose, whose songs have been drowned many a time by the din of war.

In Isaiah 24:21-23 we have a picture of Jehovah’s overthrow of the kings of the earth and his own glorious reign in Mount Zion, and is clearly a reference to the great conflict which will immediately precede the millennium. The kings of the earth shall be engaged in one mighty struggle after which the Messiah will be received by the Jews and then will be ushered in the great reign of our Lord through the converted Jews who become the flaming evangels of the world. This glorious period we have presented again in the closing part of the book, in the prophet Zechariah and in other parts of the Old and New Testaments. The title of Isaiah 25 is "A Song of Triumph" and it is vitally related to the preceding chapter as an effect is related to a cause. The prophet in the closing part of Isaiah 24 proclaims the final establishment of the kingdom in the heavenly Zion and now he is carried away by the sense of exultant gladness into a triumphant song of which this chapter is the expression.

This chapter divides itself into three parts: (1) a thanksgiving for deliverance (Isaiah 25:1-5) ; (2) a commemoration of blessings granted (Isaiah 24:6-8) ; (3) an exultation in the security obtained (Isaiah 25:9-12).

Isaiah seems to get his pattern for this song from the "Song of Moses" (Exodus 15) which contains many of the phrases in Isaiah’s song here.

The word "city" in Isaiah 25:2 is here used distributively and does not point to any particular city. The prophet is referring to all those cities which have been the enemies of Jehovah. The words "palace" and "strangers" are used in the same way.

The blessings of this glorious triumph of Jehovah are to be celebrated by a feast of fat things. This idea is presented in many other scriptures, as in the case of Lazarus in Abraham’s bosom and the picture which our Lord gave, thus: "They shall come from the east and from the west, from the north and from the south, and shall sit down with Abraham, Isaac, and Jacob in my kingdom."

Then what the "covering" and the "veil" of Isaiah 25:7? This is the glass through which Paul says we see darkly. It includes the Jewish veil of Judicial blindness and the veil of prejudice and misconception of all people in their natural state. Blessed time, when it shall be removed and we shall see face to face. The swallowing up of death here makes us think of Hosea’s prophecy: "I will redeem them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction." Otherwise, this is the first clear announcement of the resurrection, and it was a marked advance on the dim light respecting the future, as realized by God’s people hitherto. This puts us alongside of Paul, and the wiping away of tears, etc., places us with John on Patmos where he saw Paradise regained and the glorious bride adorned for her husband. A glorious outlook, yet to be realized. The exultation expressed here is an exultation in the salvation of Jehovah, with the complete destruction of Moab.

But who is Moab here and why should the name be so used in this instance? Moab ’is used symbolically to represent the degradation of Zion’s remaining enemies. The following are some of the reasons why Moab may have been chosen:

1. Moab sought to bring a curse on Israel by the help of Balaam’s sorceries, and although these were ineffectual, yet the artifice suggested by Balaam of seducing Israel by means of the licentious rites of Peor, did bring heavy chastisement upon the people. Moab stood at the entrance of Canaan to prevent Israel, if possible, from entering upon its inheritance, and thus it acted the very part of the serpent’s seed.

2. The mountains of Moab, beyond the Dead Sea, rise up as if in rivalry with those of Judah) from which they are separated by the Dead Sea. So between Moab and Zion was "a great gulf fixed," like that fixed by divine judgment between Abraham and Dives.

3. Moab, the child of Lot, the offspring of a dark deed of unconsciousness superinduced by intoxication, stands as the mystical representative of the corrupted and sensual world. Now the theme of Isaiah 26 is a song of praise to be sung in the land of Judah. In the preceding song the prophet poured forth his own thankfulness for the prospect of Zion’s glorious redemption and triumph, but in this he represents the redeemed themselves in the glorified state singing praise to God for the same.

The purpose of this prophetic revelation was strictly practical. It was for the comfort and admonition of that existing generation. In every age the people of God must have the characteristic of patient faith and upright obedience, which is very greatly expanded in the progress of divine revelation.

A synopsis of this chapter is as follows:

1. The New Jerusalem versus the Old, Isaiah 26:1-7.

2. The desire of the righteous is for Jehovah versus the perverseness of the wicked, Isaiah 26:8-10.

3. The prosperity of Jehovah’s people versus the destruction of their enemies, Isaiah 26:11-15.

4. Israel’s barrenness versus her hope in the resurrection, Isaiah 26:16-19.

5. An exhortation to Israel to hide till Jehovah’s indignation be past, Isaiah 26:20-21.

The points worthy of note in Isaiah 26:1-7 are:

1. The two cities mentioned in this paragraph are set over against each other. The first is the New Jerusalem which is abundantly described by John in Revelation 21, while the second is the Old Jerusalem which is here ’represented as laid waste, trodden under foot as we see her today.

2. The expression of and exhortation to implicit faith in Jehovah as an object of peace and confidence is characteristic of Isaiah. From Isaiah 26:4, I preached a sermon once on the theme, "The Rock of Ages," combining with this text Psalms 61:2, "Lead me to the rock that is higher than I." This is the outline followed:

1. The Foundation (1 Peter 2:6; Isaiah 28:17)

2. The Shadow (Isaiah 32:2)

3. The Fortress (Psalms 18:2)

4. The Water (1 Corinthians 10:1-4)

5. The Cleft (Exodus 33:21-23)

6. The Rock of Ages: (a) everlasting to me; (b) everlasting for all of every age.

7. Trust in the Lord forever, for he is a "forever [everlasting] rock."

3. A suggested translation of Isaiah 26:3-4 is the following: "A mind (imagination) stayed (on thee) thou keepest in perfect peace; because in thee it trusts (is confident). Trust ye in Jehovah forever, for Jehovah is an everlasting rock." A poet has beautifully expressed this lofty idea thus: As some toll cliff that lifts its awful form, Swells from the vale, and midway leaves the storm, The round its breast the rolling clouds are spread, Eternal sunshine settles on its head.

The passage (Isaiah 26:8-10) expresses the longing of the righteous for the display of Jehovah’s judgment against the wicked and corresponds to the New Testament teaching that God’s people are to leave vengeance to him and await God’s own time for its display. To this end we have the parable of the unjust judge, and the cry by the martyrs under the altar, "How long, Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" is an expression of this same desire.

In Isaiah 26:19 is the expression of Israel’s faith in God’s promise, a foundation stone of the doctrine of the resurrection. It certainly suggests a resurrection of individuals, and not merely a return of material prosperity, as in Hosea 6:2; Ezekiel 37; Daniel 12:2.

The lesson of Isaiah 26:20-21 is distinctly a call to prayer and patient waiting on God. The opening of the door of the prayer chamber in times of distress is the opening of a door into another world, a scene of serenity and elevation. In the presence of him who seeth in secret are the most difficult problems solved. That which opposes us is overcome by the new energy of the Spirit here imparted. Let us here listen to the poet Prayer ardent opens heaven, lets down a stream Of glory on the consecrated hour Of man in audience with Deity; Who worships the great God, that instant joins, The first in heaven, and sets his foot on hell.

The title of Isaiah 27 is "Judgment upon the Oppressors of Israel" and the parts, or natural divisions, of this chapter are as follows:

1. A triple vengeance on the oppressors of Israel and the protection of Jehovah’s vineyard (Isaiah 27:1-6).

2. Jehovah’s dealing with Jacob a chastisement instead of vengeance, and for the purpose of his purification (Isaiah 27:7-11).

3. The homecoming of the exiles (Isaiah 27:12-13).

The meaning of the oft-recurring phrase, "In that day," in this chapter, is significant. This expression here refers to the time of God’s vengeance heretofore described, when God is visiting the enemies of his kingdom in vengeance, as stated in Isaiah 26:21. There is evidently a variation in the time referred to in the different instances of its use, since all the prophecies of the chapter do not refer to the same period of time. So each instance of its use will have to be determined by the context, just as in its use in other scriptures.

The meaning of "Leviathan" in verse I is a very difficult question to answer. Some deny the possibility of identification of the powers represented by these symbols; others identify them as three world powers: Leviathan, the swift serpent; Leviathan, the crooked serpent; and "the dragon of the sea," making the first refer to Assyria, the second to Babylon, and the third, to Egypt. There seem to be points of identification sufficient for such an explanation, as the swift serpent, referring to Assyria with its long, swift Tigris; the crooked serpent, referring to Babylon with its winding Euphrates; and the dragon, referring to Egypt, the land of darkness, for which the dragon stands.

There is a sharp contrast in Isaiah 27:1-6 between God’s dealings with Leviathan, the enemies of the kingdom, and his dealing with Jacob. The one shall be punished into destruction and the other shall take root, blossom, and bud. The passage (Isaiah 27:2-6) is a companion picture of Isaiah 5:1-7, a joy song set over against a dirge. Both vineyards refer to God’s people, the former to Israel nominally, the latter to Israel really. This is the holy remnant spoken of so often in Isaiah, but now flourishing and prosperous.

The contrast in Isaiah 27:7-11 is a contrast in the purpose and extent of punishment upon Judah and Israel and the enemies of Judah and Israel. In the one case it was to be without measure, but in the other it was "in measure"; or without restraint in the one case, the purpose was purely punitive, while in the other it was to purify by chastisement.

There is an important lesson of Isaiah 27:9 which is a lesson on the conditions of forgiveness. These chastisements of Jacob were looking to his repentance. Jehovah was looking for the fruits of repentance, viz: the putting away of sin and idolatry. The child’s verse is, after all the best theology and practical godliness: Repentance is to leave The sins we loved before; And show that we in earnest grieve By doing so no more.

The prophecy of Isaiah 27:12-13 is a prophecy of the homecoming of God’s scattered people. As a fruit gatherer Jehovah will gather them from the Euphrates to Egypt. He will give the signal of the trumpet and they shall be gathered from the remote countries of Assyria and Egypt. This prophecy had a partial fulfilment in the return of the Jews after the captivity but in this return they did not come mainly from Assyria and Egypt. There was a larger fulfilment in the gospel trumpet sounded on the day of Pentecost which was heard and heeded by representatives from these countries here mentioned, but the complete fulfilment of this prophecy is doubtless, to be realized when the signal of our Lord shall call these scattered Jews from the East and from the West, from the North and from the South, and thus assembled in their own land the veil that has so long bedimmed their eyes shall fall from their faces and they shall behold, by faith, him whom they have pierced. Then shall come the blessed time when "they shall worship Jehovah in his holy mountain at Jerusalem," a glorious anticipation.

QUESTIONS

1. What is Isaiah 24-27 called in our outline of the book of Isaiah?

2. Give a brief introductory statement of this section, showing its nature in the light of the preceding section.

3. What is the outline of the section

4. The broad sweep of this section reminds us of what other prophecy?

5. What word is of frequent occurrence in this section, what its meaning, and what the significance of its use here?

6. What are the contents of Isaiah 24:1-13, and what their interpretation?

7. What are the laws transgressed, the statutes violated, and the covenant broken, in Isaiah 24:5?

8. What the contents and interpretation of Isaiah 24:14-20?

9. What is the picture in Isaiah 24:21-23?

10. What is the title of Isaiah 25 and what the relation of this chapter to the preceding one?

11. Give a brief analysis of this chapter.

12. Where does Isaiah seem to get his pattern for this song and what the proof?

13. What city is referred to in Isaiah 25:2?

14. How are the blessings of this glorious triumph of Jehovah to bo celebrated?

15. What the "covering" and the "veil" of Isaiah 25:7?

16. What announcement here as to the resurrection and further blessedness?

17. How is the exultation expressed?

18. Who is Moab here and why should the name be so used in this instance?

19. What is the theme of Isaiah 26?

20. What is the character of this son in contrast with the preceding one?

21. What is the purpose of this prophetic revelation?

22. Give a synopsis of this chapter.

23. What are the points worthy of note in Isaiah 26:1-7?

24. What is expressed in Isaiah 26:8-10?

25. What is suggested by Isaiah 26:19?

26. What is the lesson of Isaiah 26:20-21?

27. What is the title of Isaiah 27?

28. What are the parts, or natural divisions, of this chapter?

29. What is the meaning of the oft-occurring phrase, "In that day," in this chapter?

30. What is the meaning of "Leviathan" in Isaiah 27:1?

31. What is the contrast in Isaiah 27:1-6?

32. What is the contrast in Isaiah 27:7-11?

33. What is the important lesson of Isaiah 27:9?

34. What is the prophecy of Isaiah 27:12-13 and when the complete fulfilment of it?