ISAIAH 25-27

Chapter 25

vv. 1-5, 9-12 and 26:1-6 are three psalms in the familiar pattern of praise, thanksgiving and confidence.

v. 1 “Wonderful” and “counsel” appear here – two of the properties ascribed to the Messiah in Isaiah.

v. 2 The identity of the city is not given. Thus it has universal application.

vv. 3,4,5 “Ruthless” appears three times.

v. 6 The eschatological banquet (marriage feast of the Lamb) is mentioned in Revelation 19:9. Perhaps celebrated in OT times as part of liturgy of Feast of Tabernacles

v. 7 shroud = garment worn in mourning. Others feel it refers to a veil of blindness. This would be equivalent to Paul's statement about “Now we see in a mirror dimly, but then face to face.” All the nations are included here.

v. 8 God wipes away tears in Revelation 7:17 and 21:4. Explanations: remaining tears for distress on earth, mourning loved ones who will not be in heaven, tears of joy, tears of regret for things not done, etc. In any case it is not a continual action since there will be no more crying.

Death is swallowed up: quoted in I Corinthians 15:54. Imagery may be from the legend of Mot (death) who swallows Baal in arid seasons, but is in turn swallowed up.

v. 9 switches to the plural as the people as a whole rejoice.

vv. 10-12 The picture of a man drowning in a cesspool or pile of manure. Appropriate ending for a nation which was characterized as proud. Moab was under Jewish rule during time of Nehemiah and during reign of Alexander Jannaeus.

Chapter 26

v. 1 The New Jerusalem is introduced.

v. 2 Phrase used in processional psalms such as 24 and 100.

v. 5 The same anonymous city is mentioned here.

v. 14 The common idea in the OT is that the dead in Sheol cannot be said to be alive.

vv. 12-19 Textual problems. The main thought seems to be that outsiders will only change their ways if chastened by disasters.

vv. 17-18 Israel was expected to do great things for God, but nothing came of it. Their birth-pangs only delivered wind.

v. 19 A reply to verse 14 hinting at resurrection. There is a transmission problem in the Hebrew text. Literally reads: “Your (sing.) dead will live. My bodies shall rise.” Uncertain if God or a leader of Israel is speaking. The Septuagint paraphrased it as: “the dead shall rise and those in the tombs shall be raised.” Most commentators agree that this refers to individual bodily resurrection, not a revival of the nation of Israel, even though some reject this as being a late development in Jewish thought.

v. 20 Commentators have variously explained this verse as an allusion to Noah's ark being shut up by God, souls of the dead waiting in their graves, or the 10^th plague of Egypt.

vv. 20-21 may refer to the Exile or Tribulation.

Chapter 27

v. 1 Leviathan the sea monster represented the original chaos conquered by God. The same description appears in Canaanite poems. “Exegetes have worried over this brief verse like a dog with a bone.” (Blenkinsopp) Many explanations have been given. There is the question as to the number of monsters and what they stand for. It may be related to the monster Rahab, which stands for Egypt, or to the constellation Draco. Satan is the ultimate reference here.

v. 4 Weeds and thorns arise from the vineyard itself rather than representing external enemies of Israel.

v. 5 God is willing to make peace even with the weeds and thorns.

v. 6 Root is necessary for fruit.

vv. 7-13 are very obscure. Any translation is tentative.

v. 9 Only when Israel denounces idolatry will they be redeemed.

v. 12 represents the Northern and Southern borders of Israel at its greatest extent.