Isaiah 1-39 - Lesson 9

By Harold Shank

Isaiah 24-27

He's Got the Whole World in his Hands

Objectives:

  1. The student can demonstrate how "end-time events" prompt faith in the present.
  2. The student will explore the foundations to the biblical doctrines of the "end times" when death is overcome by resurrection, evil is removed, and good reigns forever.

Preparation:

  1. A Bible for each student.
  2. Get maps on which to identify the Judah and Assyria. These maps can be used for the remaining lessons.

Theme:

The God who will, in the "end time", destroy all evil, death, and wicked people, can be depended on to deliver those who trust him.

Setting the stage

  1. Review
    1. The book of Isaiah might be compared to a pond where a stone creates a series of ever widening circles.
      1. The first circle: Isa 1-12 with a focus on Jerusalem.
      2. The second circle: Isa 13-23 with a focus on nations.
      3. The third circle: Isa 24-27 with a focus on the universe.
    2. This same pattern might be more easily remembered in this way.
      1. Isaiah 1-12-Focus on JerUSalem.
      2. Isaiah 13-23-Focus on the UN (an ancient "United Nations").
      3. Isaiah 24-27-Focus on the UNiverse.
  2. Isaiah 13-27 moves in some new directions.
    1. Isa 13-23 takes up 12 nations in the ancient world.
      1. Geographically the view expands from Israel to all the known world.
      2. Temporally the focus moves from the late 8th century to distant events.
    2. Isa 24-27 takes up cosmic issues.
      1. Geographically the view moves from the world to the universe.
      2. Temporally the focus moves from antiquity to the end of time.
  3. Historical settings
    1. Isa 1-12 takes place during Syro-Ephraimite War indicated by the narrative of 7-8.
    2. Isa 13-23 is a bridge between Isaiah 1-12 and 24-39 and represents a wide range of historical settings.
    3. Isa 24-39 takes place during the Assyrian siege of 701 as indicated by the narrative of 36-39.
      1. 24-27-Isaiah uses the "end time" battle to give hope during the 701 siege.
      2. 28-33-Isaiah uses the fall of North Israel to warn about the 701 siege.
      3. 34-35-Isaiah uses the destruction as the end of the world (symbolized by Edom) and the homecoming of the faithful as a climax to his sermons during the siege.
      4. Note: Some commentators give a different historical background for Isa 24- 35.
  4. Assyrian invasion in 701 B.C.
    1. Sennacherib (704-701 B.C.), the Assyrian ruler, invaded Judah in 701 B.C.
    2. He attacked and subdued 46 cities in the Judean countryside (according to the Sennacherib prism on which the king recorded his exploits).
    3. As the Assyrian army grew closer to Jerusalem, the capital of Judah, Sennacherib sent emissaries calling for the surrender of Jerusalem (Isa 36-37).
    4. During this time Isaiah called for trust in God. Although there are other ways to understand Isa 24-35, this study understands these sermons as ones preached during Sennacherib's assault on Judea and finally during the siege of Jerusalem.

Learning Experiences

Introduction

The old spiritual “He’s Got the Whole World in His Hands” (many will remember the 1958 version by English singer Laurie London) offers hope to those in the midst of trials. Isaiah 24-27 plays that same function.

  1. Against the background of the powerful Assyrian army chewing up the Judean countryside and finally laying siege to Jerusalem, Isaiah uses a set of powerful images to provide hope and urge the people to trust God.
  2. He begins by describing the events that take place at the end of the world.
    1. Chapter 24 describes the great "end time" battle (much like Ezek 38 or Rev 20) in which God removes all the unjust and wicked people.
    2. Chapter 25 describes heavenly worship and the great "end time" banquet.
  3. Isaiah's point seems to be that the God who will do these great things in the future will be able to deliver those who trust him in the present.
    1. Chapter 26 gives direction to those under Assyrian attack.
    2. Chapter 27 affirms that God will care for his people and eventually call all people home. Isa 24-The earth's destruction at the end of time.
  4. Outline of this chapter.
    1. 24:1-3-God destroys all.
    2. 24:4-13-Reason for the destruction.
    3. 24:14-20-Response to the destruction.
    4. 24:21-23-God destroys all.
  5. Read Isa 24:1-13.
    1. 24:1-2 is parallel to 24:21-23. Both sections describe God as responsible for the coming destruction.
    2. This section contains several list-like features.
      1. 24:2 lists 12 categories of people as if to say that the devastation includes all people, there are no exceptions.
      2. 24:1-13 contain 42 descriptions of destruction.
      3. 24:5-6 lists 5 reasons for the destruction
  6. Read Isa 24:14-20 which is the response to the destruction.
    1. Many consider the "they" to be Israel or the heavenly court. Some simply think it is the reaction of the audience to Isaiah's preaching.
    2. The "I" must be Isaiah who thinks celebration of his audience is premature or that they ignore the immense suffering.
    3. Isa 24:17-20 is either a description of the coming destruction of God described in 1-13 or the out of control world in which Isaiah lives (the Assyrian invasion). This section is often called a lament in which the people express their helplessness.
  7. Read Isa 24:21-23.
    1. God destroys all.
      1. The chapter closes with the same theme as Isa 24:1-3. Isa 25-View into "end time" events.
        1. Note the contrast between Isa 24 and 25. Chapter 24 is a judgment scene while chapter 25 depicts "end time" worship.
        2. The chapter is not in chronological order, but offers views of various "end time" events. To the people facing the mighty Assyrian army in 701 BC, Isaiah describes a future beyond the control of any earthly force as a means of building hope and establishing trust. The chapter can be outlined in this way:
          1. 25:1-5-song of thanksgiving.
          2. 25:6-8-banquet.
          3. 25:9-12-declaration of trust.
        3. Read 25:1-5-song of thanksgiving.
          1. The "I" is either the heaven bound faithful or perhaps the poor and needy of v4
          2. Note the reasons for giving thanks.
            1. 25:1-God's wondrous acts of salvation. This verse may refer to 24:1-22 as God saving the righteous from the wicked at the "end time" destruction.
            2. 25:1-God followed the plan he had from long ago.
            3. 25:2-God defeated a city.
            4. 25:4-God has protected the poor.
          3. The city is a symbol of world evil. It does not mean that all cities are evil.
          4. The "strong peoples" are the formerly ungodly people who now see God's righteousness.
          5. The poor who have been protected by God (see previous lessons) rejoice in how God has been and will be their protection. Note the metaphors used to describe this point.
        4. Read Isa 25:6-8-Banquet.
          1. There are four activities at the banquet:
            1. God will provide food for all people.
            2. God will swallow up/destroy death.
            3. God will wipe away all tears.
            4. God will remove disgrace.
          2. The banquet takes place after the end of the world's evil in Isa 24. Since all God's enemies are gone the reason for death is gone. All punishment for sin has taken place. Joy comes because long wait is over.
          3. This banquet inspires other Biblical banquets. Compare this banquet to these gatherings: Lk 14:15-24; 22:14-20; Mt 8:11; Rev 19:6-9.
        5. Read Isa 25:9-12-declaration of trust.
          1. These verses can be outlined in two points.
            1. 9-Declaration of trust.
            2. 10-12-reason for trust.
          2. The "we" in v9 are the banquet participants who are gathered on the mountain (6, 10) or the poor of v4 or those who praised from v1.
          3. Moab represents all of those excluded from the presence of God because of sin. Isa 26-Direction to those under Assyrian attack.
            1. Setting.
              1. The chapter was preached during the Assyrian siege of 701 BC.
              2. Isaiah uses the "end time" events to describe a God powerful enough and interested enough to care for the people who trust him in times of crisis.
            2. Outline.
              1. 26:1-6-Judah's song of trust.
              2. 26:7-18-Judah's lament.
              3. 26:19-27:1-Salvation for Judah.
            3. Read Isa 26:1-6-Judah's song of trust.
              1. The passage lists two qualities of people who in difficult times receive peace.
                1. Stayed on God (in 36:6 the people tend to rely on Egypt).
                2. Trusts in God.
              2. Those who stay in God and trust him get "perfect peace."
            4. Read Isa 26:7-18-Judah's lament (while Sennacherib has Jerusalem under siege).
              1. Verses 7-10 affirm confidence in God by reminding God that he rewards those who do good and punishes those who do bad.
              2. Yet with the Assyrian army outside the walls (9b-10) and their lives threatened, it appears that their good lives will not be rewarded. Isaiah reminds God of the way things should be, because they are not that way and yet confesses belief in the way that they should be.
            5. Read Isa 26:11-15-petition requesting God's action.
              1. In vv 11-12 Isaiah calls God to punish their enemies with 4 requests.
                1. 11-let them see God's zeal for his people.
                2. 11-let them be ashamed (i.e. defeated).
                3. 11-let them be burned with fire.
                4. 12-ordain peace for them.
              2. In vv 12b-15 Isaiah give three reasons why God should act.
                1. 12b-they are dependent on God.
                2. 13-they have had other rulers, but they acknowledge only God. The other rulers are ghosts destroyed by God.
                3. 15-God is the one who increased Judah so surely he will not abandon his people now.
              3. In vv 17-18 the situation in Jerusalem compared to pain of childbirth.
            6. Read God's promises in Isa 26:19-27:1.
              1. God promises four things.
                1. 26:19-God will resurrect the dead.
                2. 26:20-God urges the people to wait hopefully for the end.
                3. 26:21-God indicates the destruction of the wicked promised in Isa 24 will take place.
                4. 27:1-God will defeat of evil.
              2. Resurrection.
                1. Being raised from the dead is:
                  1. like waking up from sleep.
                  2. like plants getting dew to survive each morning.
                2. The identity of the resurrected is often debated. Some hold it is the nation that will be resurrected after the Assyrian attack while others (Beyer, Smith) hold it is individual resurrection.
                3. This reference is one of the earliest mentions of resurrection in the Bible. Isa 27 affirms that God will care for his people and eventually call all people home.
                  1. Isa 27 is unified by agricultural imagery.
                    1. 27:2-6 take up the vineyard.
                    2. 27:7-11 focus on the fruit stripped from tree and its barren branches burned.
                    3. 27:12-13 use the harvest imagery.
                  2. Outline.
                    1. 27:2-6-vineyard as a song of hope.
                    2. 27:7-11-God's judgment explained.
                    3. 27:12-13-God returns to his holy mountain.
                  3. Read Isa 27:2-6-vineyard is a song of hope.
                    1. God makes something productive and hopeful (27) out of something worthless (5) and thus offers a substantial word of hope to those facing Assyrian domination.
                    2. Isaiah returns to how Israel will positively influence the whole world in vv 6.
                  4. Read Isa 27:7-11-God's judgment explained.
                    1. Isaiah explains that God does not punish his people as severely as he does others and that there is the unresolved issue of Jerusalem's idolatry.
                    2. During the siege, the Assyrian commander uses these reforms as a lever to say that the gods are unhappy with Hezekiah for removing the idols.
                    3. Isaiah argues here that Hezekiah did not go far enough and the Assyrian siege is evidence.
                  5. Read Isa 27:12-13-God returns to his holy mountain.
                    1. The faithful gather in two phases:
                      1. From within Israel.
                      2. From outside Israel.
                        1. These people are called "lost."
                        2. It is not clear if it is Israel or the nations being called to gather.
                    2. The trumpet announces that Israel always has the opportunity to start again and God will call them home just like he said in Isa 25.

Continuities

  1. Many Christian hymns speak of the end of the earth. Compile a list. Which ones have lines that originate in this section of Isaiah? Are these songs as popular as they once were? Why or why not?
  2. Do people today speak about "end times" with frequency? Why or why not?
  3. Isa 24 is a violent chapter. Review the information about violence so far revealed in Isaiah. Keep in mind that the treatment of Isa 34 will bring all this discussion of violence to a conclusion. What do you think about God killing all the wicked in a "great end" time battle? Who in today's world do you think might find this attractive?
  4. What comfort do you find in Isa 25?
  5. Evaluate the proposal that Isaiah uses the "end time" events to encourage people during Sennacherib's siege of Jerusalem. Would you have been persuaded? What would it like to be under siege? What evidence is there that the people in the 8th century may be the first ones to hear about these "end time" events?
  6. Look over the words to the song "Peace perfect peace." How is the message of the song different from or the same as Isa 26:3? What role does this kind of peace play in our world? What kind of role does it play in your city? Your congregation? Your life?
  7. Isa 27:1 uses Leviathan as a symbol of either Assyria or evil. What do you know about Leviathan? Compare these passages which talk about Leviathan and the dragon: Isa. 27:1; 51:9; Ezek 29:3; 32:2; Rev. 12:3f, 7, 9, 13, 16f; 13:2, 4, 11; 16:13; 20:2. Is he still alive today? What is the point of this passage? Does it speak today?

For Further Study

(Use this material if the class spends more than one week on Isa 24-27)

    1. Isa 24:1-13 contains 42 descriptions of destruction.
      1. Which seem most devastating?
      2. Compare this with other massive destructions in Isa 13:1-9 & chapter 34. See Gen 4:10-12; Num 35:33-39; 2 Sam 2:21.
    2. Isa 24:5-6 list 5 reasons for the destruction.
      1. 5-People have polluted/defiled the earth.
      2. 5- People transgressed laws.
      3. 5- People violated statutes.
      4. 5- People broke the everlasting covenant.
        1. What covenant is considered here?
        2. Are all people subject to the Mosaic covenant or is this offense a violation of the Noah and Abraham covenants which were made with non-Israelites?
        3. Many consider this list to refer to a violation of fundamental principles of human behavior (much the same way that Paul uses law in Romans).
        4. The key is not when, but the certainty and universal nature of God's power.
      5. Isa 24:21-23-God destroys all.
      6. The chapter closes with the same theme as 24:1-3.
      7. Identify the powerful evil ones of the world who will be rendered impotent.
        1. Hosts of heaven-This phrase may refer to the planets but most likely points to enemy angelic beings-2 Kings 22:19; Job1:6; Dan 4:32; 8:10; 10:13.
        2. Kings of earth-see Isa 13-23.
        3. God alone will rule.
        4. According to v 22, the punishment of evil rulers does not come immediately but they will eventually be imprisoned and then judged.
      8. In v 23 the white one (moon) and the hot one (sun) may reflect same idea as 60:1 that when God arrives these minor sources of light will not be needed.
        1. See God as associated with light-Ex 3:1-6; 19:16, 18; Deut 5:24-26; Ezek 1.
        2. God reigning over all is a theme in Isa 6:1, 6; 32:1; 33:17, 22; 41:21; 43:15; 44:6; 52:7.
        3. The NT mentions some of these same events: 2 Pet 2:4; Rev 6:12-15; 9:1-2; 20:1-6.
      9. Isa 25:1-5-song of thanksgiving.
        1. Compare this thanksgiving song with Psm 31:14; 40:5; 86:2; 118:28; 140:6.
        2. Note the reasons for giving thanks.
          1. 25:1-God's wondrous acts of salvation. This verse may refer to 24:1-22 as God saving the righteous from the wicked at the "end time" destruction.
          2. 25:1-God followed the plan he had from long ago.
          3. 25:2-God defeated a city.
          4. 25:4-God protected the poor.
        3. Identify the city which is mentioned in 24:10; 25:2; 26:5; 27:10. It seems to be a symbol of world evil, or a metaphor for the wicked. It does not mean that all cities are evil.
        4. Identify the "strong peoples" who seem to be the formerly ungodly people who now see God's righteousness.
          1. See 2:1-5; 14:1-2; 19:18-25; 60:1-21; 66:19-21 with references to the nations coming to Jerusalem.
          2. Isaiah has a worldwide focus with the hope that many people will turn from their self-sufficiency and pride to join in giving glory to God.
          3. The poor who have been protected by God (see previous lessons) rejoice in how God has been and will be their protection. Note the metaphors used to describe this point.
        5. Isa 25:6-8-Banquet.
          1. Discuss those who participate in the banquet. See above and Isaiah's concern for every tribe and nation-2:2-3; 14:1-2; 19:18-25; 45:20-25; 49:22; 56:6ff; 60:1-22; 66:18- 21.
          2. Mountains are mentioned repeatedly in Isaiah (2:2f, 14; 5:25; 11:9; 13:4; 14:25; 17:13; 18:3, 6; 22:5; 25:6f, 10; 27:13; 30:17, 25, 29; 34:3; 37:24; 40:4, 9, 12; 41:15; 42:11, 15; 44:23; 45:2; 49:11, 13; 52:7; 54:10; 55:12; 56:7; 57:7, 13; 64:1, 3; 65:7, 9, 11, 25; 66:20 [44 times]) as is Zion, the mount on which Jerusalem is centered (Zion in Isaiah: 1:8, 27; 2:3; 3:16f; 4:3ff; 8:18; 10:12, 24, 32; 12:6; 14:32; 16:1; 18:7; 24:23; 28:16; 29:8; 30:19; 31:4, 9; 33:5, 14, 20; 34:8; 35:10; 37:22, 32; 40:9; 41:27; 46:13; 49:14; 51:3, 11, 16; 52:1f, 7f; 59:20; 60:14; 61:3; 62:11; 64:10; 66:8 (46 times]) which becomes a metaphor for heaven.
        6. Isa 25:9-12-declaration of trust.
          1. Note the parallels to the thanksgiving song of Isa 26:1-5.
          2. Identify the "we" in v9. It is generally thought they are the banquet participants who are gathered on the mountain (6, 10) or the poor of v4 or those who praised from v1.
          3. Moab is one of the few specific names mentioned in all of Isa 24-27 and is generally thought to be a metaphor of those excluded from the presence of God because of sin.
            1. This usage may be based on the Israelite hatred of Moab reflected in Deut 23:1-8 and Isa 16:6.
            2. However, other texts include them. See Ruth and Isa 56.
          4. The treatment of Moab as being put in the sewer is a metaphor of the helplessness of the wicked.
          5. Vv11-12 are the people at the banquet celebrating God's victory over those who defiled the world (24).
            1. Salvation of faithful in 10.
            2. Destruction of defilers in 11-12.
        7. Isa 26 has several indications that it was preached during the Assyrian siege of 701 BC.
          1. The reference to Judah in 26:1.
          2. The people are told to open gates and let in the righteous ones (refugees from the countryside) (v2)
          3. Those inside are told to trust in God (v 4).
          4. 25:9 is refers to what will happen in "end time" while 26:1-6 describes what happens if the people trust him now.
          5. The illustration of the nation in pain like child birth in 26:16-18 is the same as the illustration used during the siege in Isa 37:3.
          6. The call to hide and wait for a little while on God in Isa 26:20-21.
        8. Isa 26:1-6 is Judah's song of trust.
          1. While Isa 24-25 spoke repeatedly of all nations, Isa 26-27 are about Judah or at least all the people in Judah who "keep faith."
          2. While "city" in Isa 24 was a metaphor for evil, in Isa 26 it is a metaphor for God's protection.
          3. "Perfect peace" is shalom shalom.
          4. In 5-6 God offers repeated assurance to those who are "stayed" on him and trust God. "Low" is repeated 3 times to emphasize the point because, when God destroys a city, the city is so powerless that the poor can walk over them.
        9. 26:7-18 unfolds Judah's lament (while Sennacherib has Jerusalem under siege).
          1. The affirmation in 26:7-10 that God rewards those who do good and punishes those who do bad is often called retribution theology. The same theology is stated clearly in Psm 1; 27:11.
          2. Yet with the Assyrian army outside the walls (Isa 9b-10) and their lives threatened, it appears that their good lives will not be rewarded. Isaiah reminds God of the way things should be because they are not that way, and yet confesses belief in the way that they should be.
          3. Isa 26:16 is a difficult verse with 2 possible interpretations.
            1. The faithful in Judah (they, change to we) seek God during a time of distress from which they cannot free themselves.
            2. The unfaithful in Judah (they) seek God in manipulative ways (prayer is actually "whisper, mutter, or exorcism").
            3. Isa 26:17-18 compare the situation in Jerusalem with the pain of childbirth.
              1. Other uses of image:
                1. Hopeless suffering on day of Lord-Isa 13:8.
                2. Military destruction of Babylon-Isa 21:3.
                3. Pain of Sennacherib's invasion-Isa 37:3.
                4. Labor pains in future-Isa 66:6-9.
              2. Instead of giving birth to a child, they birth the wind (woman didn't have a baby, but had gas) which means all the pain was for nothing.
            4. The section ends wondering if God hears and if he does what he will do?
        10. Isa 26:19-27:1
          1. Resurrection.
            1. There is a double metaphor for resurrection: being raised from the dead is …
              1. like waking up from sleep.
              2. like plants getting dew to survive each morning.
              3. Compare this resurrection with others in the OT: Dan 12:1; 1 Kings 17:17-24; 2 Kings 4:18-37; 13:20-21.
              4. The identity of the resurrected is often debated. Some hold it is the nation. that will be resurrected after the Assyrian attack while others (Beyer, Smith) hold it is individual resurrection. In light of the Isa 24-25's focus on the "end times," the latter seems most likely.
              5. Israel is like a woman who cannot give birth to life (18) while God can give life to the dead (19).
            2. In the midst of the siege of 701 B.C., Isaiah tells the people God was not going to destroy the Assyrian threat completely, so the people would have to wait (v 20), but if they hid in the city, they would be spared, which is what happened in Isa 37.
            3. Vv 21 describes a theophany in which God comes to punish the earth for its violence reflecting the final judgment as in Isa 24 and perhaps the plague on Assyrian soldiers in 701.
            4. Isa 27:1 takes up Leviathan which is also mentioned in Job 3:8; 41:1-32; Psm 74:14; 104:26.
              1. Leviathan is a metaphor for the Assyrian army or all evil.
              2. Which seems most likely?
          2. Read 27:2-6-vineyard is a song of hope.
            1. Compare and contrast this allegory of the vineyard with the parable of the vineyard in Isaiah 5.
            2. In Isa 27:4 God seems to be wishing for enemies, but is probably saying if there were enemies he would defeat them for Israel.
            3. Discuss how these words would have offered hope during a siege.
          3. Read 27:7-11-God's judgment explained.
            1. During the siege, the question would arise: If God is going to protect them, why does he not do it now. Isaiah explains that God does not punish his people as severely as he does others and that there is the unresolved issue of Jerusalem's idolatry.
            2. Isaiah supports the removal of idols initiated by Hezekiah's reforms-2 Kings 18:4; 23:14-15; 2 Chr 31:1; 34:3-6.
            3. Note that, even under such duress, forgiveness is offered.
          4. Read Isa 27:12-13-God returns his people to his holy mountain.
            1. This worship scene in Jerusalem parallels Isa 2:2-4; 11:10; 14:1b-2; 19:19-25.
            2. Trumpet.
              1. The trumpet is used in OT to announce the beginning of some event.
                1. Call to battle-Jdgs 6:34.
                2. Call to worship in temple-Lev 25:9; Joel 2:1, 15.
                3. Announce new king-1 Kings 1:39; 2 Kings 9:13.
                4. Announce final battle-Zech 9:14.
              2. Isaiah uses the trumpet to announce that Israel always has the opportunity to start again and God will call them home just like he said in Isa 25.

Additional Resources

    1. The following map sources may be helpful in this study.
      1. See an interactive map of the 701 BC invasion: http://www.biblestudymagazine.com/interactive/sennacherib/map.html.
      2. This second map, a barebones one, may appeal to some: http://www.generationword.com/images/sennacherib5.jpg.
      3. This map shows the small size of Judah compared to the might of Assyria: http://www.keyway.ca/gif/assyria.gif
    2. Find a picture of Sennacherib's prism which contains the Assyrian account of events in Isa 24-39. See: http://www.biblestudymagazine.com/images/prism.jpg.
    3. Find pictures of Sennacherib's record of taking Lachish, one of the fortress cities of Judah: http://images.google.com/imgres?imgurl=http://www.biblehistory. com/archaeology/assyria/capture-lachish-flaying.jpg&imgrefurl=http://www.biblehistory. com/archaeology/assyria/capture-lachish-flaying.html&usg=_G6cbDLCBbxZ7- cU2EvVuycfGxnE=&h=366&w=500&sz=40&hl=en&start=5&sig2=vthXklyqBGFeS6sJ1XY4A &tbnid=0u3ts77Q3vZeeM:&tbnh=95&tbnw=130&prev=/images%3Fq%3Dlachish%2Bpanels %26gbv%3D2%26hl%3Den&ei=Zp9lS5mGGYTYNY3dlNgG.
    4. Some consider Isa 24-27 proto apocalyptic literature. By reading a simple introduction to this kind of literature the instructor will see some parallels between this section of Isaiah and other more fully apocalyptic kinds of material: http://en.wikipedia.org/wiki/Apocalypse.

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