27:1
This verse looks to the day when the Lord will slay Leviathan (an ancient symbol of chaos and evil), thus securing a decisive victory over His foes.

The Restoration to Come in the Day of the Lord

27:2-13
What will characterize God’s people after His judgment?
Isaiah 27 looks to the day when God’s favor will return to His people. God’s favor will not return however, until after His judgment has been executed.

Isaiah 5:1-7 contains the parable of the worthless vineyard (Israel) and the decision of the owner of the vineyard to abandon it (refer to pages 6-7 of these notes). Isaiah 27 contains the account of a vineyard (Israel as per 27:6) that is pleasant, productive, and worth protecting. This was a wonderful message of hope for Isaiah’s listeners.

But such hope would not be realized automatically. God would punish His people, though not as severely as their enemies (27:7-8), to the end that they would abandon their worship of false gods (27:9). Failure to correct their course would result in a grim instead of a glorious future (27:10-11). In that day, God will sound the trumpet to summon the exiles home to Jerusalem to worship Him (27:12-13).

26:1-6
What is the theme of the song that will be sung in Judah?
Isaiah 26:1-6 is a hymn which finds expression “in that day” or in the day of the Lord. This hymn celebrates the protection God provides for the righteous (26:1-2). The righteous rejoice not because their city (Jerusalem) is defensible, but because the Lord is dependable.

The righteous experience the peace that comes only by way of trusting the Lord (26:3-4 and see also Psalm 131:2 regarding childlike trust in the Lord). The Lord is “an everlasting Rock” (26:4) to the righteous. He is the Rock of safety and security (Psalm 40:2) as well as the foundation on which to build (Matthew 7:24-25 and 16:18). This hymn also declares the fate of the wicked: they will be brought low (26:5-6).

Practical Consideration: There is no perfect peace apart from trusting God.
Our lives are filled with things that rob us of peace. The pressures, problems, perplexities, and pains of life keep our hearts and minds in a state of constant turmoil. Our energies are largely given to doing things that will bring us some measure of peace and security. And yet, peace seems elusive. We spend sleepless nights and tension-filled days worried about what has happened or what might come. Our hearts and minds ache and long for peace, if only for a little while. Isaiah reminds us that the peace we long for comes only from God. Only those who trust in Him, lean on Him, hope in Him, and place their confidence in Him will know perfect peace. God does not disappoint those who trust Him with all their heart.

26:7-27:1
What is the theme of the prayer of the people of Judah?
Isaiah 26:7-19 is a community prayer divided into three sections.

The first section of the prayer contrasts the righteous and the wicked (26:7-10). The righteous long for God (26:8) and are eager to learn from His judgments (26:9). The wicked however, fail to learn when shown favor (26:10). They continue to deal unjustly and fail to perceive the Lord’s majesty (26:10).

Practical Consideration: We should long for God in the night.
Isaiah 26:7 states, “At night my soul longs for Thee, Indeed, my spirit within me seeks Thee diligently.” The righteous long for God in the night. When the light of day is eclipsed by trials and discouragements, the righteous earnestly long for God. When the righteous go through a season of darkness they do not despair, they long for and look to God. When the light of day is obscured by the clouds of distress, the righteous place their confidence in God.

The second section of the prayer expresses the confidence that the righteous will ultimately prevail over the wicked (26:11-15). The wicked fail to recognize the fact that God’s hand is already raised against them and they are in imminent danger (26:11) and will die and be forgotten (26:14). The righteous acknowledge the great works of the Lord on their behalf (26:12) and pledge their allegiance to Him alone (26:13). This section of the prayer ends with an announcement that the Lord has extended the borders of the nation (26:15), an indication of the blessings of prosperity and security that comes from the Lord.

Practical Consideration: Some people never learn!
Isaiah 26:10 states that the wicked are so hardened and insensitive that they fail to learn from either God’s judgments or mercies. God’s judgments and mercies are designed to instruct the wicked, correct their walk, and reveal God to them. The wicked however, fail to learn from God’s judgments and mercies, remain blind to His glory and majesty, and do not recognize the danger of so doing.

The third section of the prayer contains Israel’s whispered prayer for help and the Lord’s response to that prayer (26:16-19). The Lord’s people are likened to a pregnant woman in labor who gives birth to wind, a symbol of futility (26:17-18). All of their efforts to break free from oppressors have been futile, but the Lord Himself will deliver His people (26:19).

Isaiah 26:20-21 point to the Lord’s victory over His foes. The Lord admonishes His people to hide in their homes while He does battle against the forces of evil. Isaiah 27:1 looks to the day when the Lord will slay Leviathan (an ancient symbol of chaos and evil), thus securing a decisive victory over His foes.

Songs of Prophecies of the Day of the Lord

25:1-12
What will be the response of the believing remnant that survives God’s judgment?

Those who survive God’s judgment will sing songs of praise and thanksgiving to the Lord for performing wonderful deeds/mighty acts (25:1) against ruthless nations (25:2-3) and in defense of the helpless and needy (25:4-5).

The “fortified city” in verse 2 is not named and should be interpreted as a reference to any city hostile to God. The song celebrates the Lord’s protection and care for the helpless and needy from the ruthless and powerful who will ultimately fear God (25:3). The Lord will silence the “song of the ruthless” (25:5) so that only the song of God’s people will be heard.

The Lord also will prepare a banquet “for all peoples [Jews and Gentiles] on this mountain [Mount Zion]” (25:6). The Lord (Messiah), reigning as King, will perform three mighty acts.

First, He will remove “the veil which is stretched over all nations” (25:7). Some interpret the veil as a reference to the tyranny and oppression to which Israel and other nations were subjected. Others interpret it as the veil which blinds people to the truth of the gospel (see 2 Corinthians 3:16,18) and the glory of the Lord.

Second, “He will swallow up death for all time” (25:8). Third, the Lord “will remove the reproach from His people from all the earth” (25:9).

In addition, Moab (an enemy of God’s people) will be destroyed (25:10-12). Moab symbolized the fate of the wicked who have no part in the feast of the preceding verses.

Practical Consideration: God cares for the helpless and hurting.
Where can men turn when they are helpless, defenseless, and powerless? Where can men turn when they are impoverished, in pain, and in need of immediate assistance? Isaiah 25:4 declares that the Lord is “a defense for the helpless. . .[and] the needy in his distress, a refuge from the storm, a shade from the heat.” The Lord Himself defends the defenseless, protects the powerless, and provides for the impoverished. The helpless and hurting should look to God for assistance when life threatens to debilitate and destroy them.

Note: Isaiah chapters 24-27 are distinctive in that they deal with the end of the world. They are appropriately set at the end of the prophecies about foreign nations (Isaiah 13-23).

A Corrupt Earth Made Desolate

24:1-23
What will characterize God’s judgment on the whole earth?
Isaiah 24:1-3 speaks of worldwide devastation that will touch the physical order (24:1) as well as every facet of society (24:2). The reliability of this prophetic word is stressed by the statement, “for the Lord has spoken this word” (24:3).

The earth itself mourns (24:4) and suffers because of what its inhabitants have done (24:4). Mankind “transgressed laws, violated statutes, broke the everlasting covenant” (24:5).

The “everlasting covenant” is a reference to the Noachic Covenant of Genesis 8:20-9:17 which deals with our care of the earth and our treatment of others. As a consequence, the judgment of God will be so severe that few men will remain (24:6,13) and those who remain will face a bleak future (24:7-13) as “all joy turns to gloom” (24:11).

Scholars hold differing views regarding the identity of “the city of chaos” (24:10). One scholar suggests (Page H. Kelley) that the reference “should perhaps be interpreted as signifying the certain destruction of all world powers who defy God and oppress His people.”

Isaiah 24:14-16 describes the premature rejoicing of the people of God. Isaiah however, continued to lament because treacherous men continued to deal treacherously (24:16).

Isaiah 24:17-20 vividly describes the judgment of God. It will be inescapable (24:18 and see also Amos 5:19) and will shake the earth (24:19) which will finally collapse under the weight of its sin (24:20).

Isaiah 24:21-23 look to the day when the host of heaven and the kings of the earth will be punished (24:21-22) and the glory of God will be revealed (24:23). The Lord will reign on Mount Zion (24:23).

Practical Consideration: All will be held accountable … now and later.
A day is coming when God will hold both nations and individuals accountable for their actions. Nations and men who sin against God and refuse to heed God’s warnings and fail to repent build a case against themselves. Those who refuse to acknowledge God will one day have to answer to God. Those who refuse to be held accountable today will be held accountable tomorrow.

23:1-18
What word did God give regarding Phoenicia?
The Phoenicians were a seafaring people and the world’s first great maritime power. They established several trading colonies throughout the Mediterranean, including: Cyprus, Greece, North Africa, Malta, Sicily, and Spain.

Isaiah’s oracle concerns the destruction of Tyre and Sidon, two leading cities of Phoenicia, which had a devastating impact upon the Mediterranean economy (23:1-7). Pride is listed as the reason for God’s judgment on Phoenicia (23:8-12). Things would be difficult in Phoenicia for a period of seventy years (23:13-18).

22:1-14
What word did God give regarding Judah?
These verses describe the jubilant scene in Jerusalem after Sennacherib lifted the siege of the city in 701 B.C. The people became boisterous and exultant, even though their conduct during the siege had been less than commendable (22:1-3). The dangerous situation from which God delivered the people did not lead them to repent. Instead, they celebrated and remained insensitive to God. This caused Isaiah to “weep bitterly” (22:4) while the rest of the city celebrated.

Looking back on the siege of Jerusalem, Isaiah pointed out that when the enemy surrounded the city, the people worked to strengthen their own defenses rather than put their trust in God (22:5-11). Notice the language in verses 8-11: “you depended on … you saw … you collected … you counted … you tore down … you made … but you did not depend on Him … ”

They had depended on their own power and plans rather than on the Lord. Rather than responding to their deliverance with repentance and contrition, the people engaged in unrestrained feasting, shouting, “Let us eat and drink, for tomorrow we may die” (22:13). They would indeed die (22:14)!

Practical Consideration: There is a time to feast and a time to fast.
After the Lord struck the Assyrian army besieging Jerusalem (see 2 Kings 19:35-36), the inhabitants of Jerusalem began to celebrate rather than evaluate. They shouted for joy when they should have repented of the sin that brought the breath of judgment so close. They feasted when they should have fasted. Their attitude reflected their failure to grasp the significance of the situation.

22:15-25
What word did God give regarding a political opportunist named Shebna?
Shebna was an individual charged with great responsibility in Hezekiah’s administration. He was second in command. He used his political position however, to feather his nest. He had a tomb hewn in the rock in a prominent place in Jerusalem (22:16) and acquired chariots (22:18). Isaiah asked what business Shebna had in building himself a tomb in Jerusalem when he was destined to die in a foreign land (22:16-17).

Isaiah prophesied that God would pull him down (demote him) and replace him with a man named Eliakim (19-25). Refer to 2 Kings 18:18, 26, 37 and 19:2 for more information on Eliakim.

Oracle of the Fall of Babylon

21:1-10
What vision did Isaiah receive regarding the fate of Babylon?
Isaiah received an awesome and harsh vision regarding the fall of Babylon (21:1-2). Babylon, identified as the “treacherous one” and “destroyer” and the nation which caused the world to groan, will be destroyed at the hands of Elam and Media (21:2). This is a reference to the armies of Cyrus, king of the Medes and Persians, who conquered Babylon in 538 B.C. The vision of Babylon’s destruction was horrifying to Isaiah (21:3-4) and imminent (21:5-9), but would mean the end of oppression and suffering for God’s people (21:10).

Various Warnings and Judgments

21:11-12
What word did God give regarding Edom?
Edom is pictured as urgently requesting a report from the watchman (Isaiah) regarding the international situation. The watchman asked the people to come back and inquire again at a later time. Edom, who had cooperated with the Babylonians in their attack upon Jerusalem in 587 B.C., would however, fall.

21:13-17
What word did God give regarding Arabia?

Arabia and its nomadic tribes would suffer defeat at the hands of their more powerful enemies (the Assyrians). In light of this, Judah certainly had no business looking to Arabia for any help against Assyria or any other threat.

Isaiah’s Symbolic Warning to Judah

20:1-6
What measures did Isaiah take to warn Judah against trusting in Egypt?
Isaiah, at the instruction of God, went about “naked and barefoot” (like a prisoner of war) for a period of three years in order to dramatically warn Judah (under Hezekiah) against the folly of trusting in Egypt (or any foreign powers) in an effort to stand against the growing Assyrian threat.

It is interesting to note that even the Assyrian messengers sent to intimidate Hezekiah warned him against trusting in Egypt’s help (see 2 Kings 18:19-20). The Assyrian messengers, however, also told Hezekiah and the people of Jerusalem that they were foolish for trusting in the Lord (see 2 Kings 18:28-30). They tried to intimidate the people into casting themselves on the mercy of Assyria (see 2 Kings 18:31-32).

Isaiah’s symbolic, enacted prophecy also depicted the fate that awaited Egypt.

Practical Consideration: God often goes to great lengths to warn us of danger.
Isaiah went about “barefoot and naked” (Isaiah 20:1-6) for a period of three years in an effort to warn Judah of the folly of trusting in foreign nations rather than God. He enacted his message to get the attention of the people. God loves us enough to take great measures to warn us of danger. Such measures leave us without excuse if we persist on a sinful course and suffer as a result.

19:1-25
What word did God give regarding Egypt?
Isaiah spoke to Judah against relying upon Egypt’s help against the Assyrian threat. He described the coming judgment of the Lord upon Egypt and its impact upon the nation: their idols would tremble (19:1); they would engage in civil war (19:2) and look to the wrong sources for counsel (19:3); they would be delivered into the hand of a cruel master (perhaps the Ethiopians or Assyrians, 19:4); the Nile River would dry up and they would experience a terrible drought resulting in devastating economic problems (19:5-10); and Egypt would suffer at the hands of stupid leaders (19:11-15).

Isaiah 19:16-25 contains five oracles each of which is introduced by the formula “in that day.”

The first oracle (19:16-17) describes the fear that will be felt by the Egyptians in the day of God’s judgment.

The second oracle (19:18) predicts a day when five cities in Egypt will speak the language of Canaan (Hebrew). This oracle looks to a day when many in Egypt will turn to the Lord.

The third oracle (19:19-22) points to the day when the Lord will be worshiped in Egypt.

The fourth oracle (19:23) envisions a day when an intercontinental highway will join Egypt with Assyria and the peoples of both nations will worship the Lord.

The fifth oracle (19:24-25) looks to the day when Israel, Egypt, and Assyria will unite in the worship of the Lord and there will at last be peace in the Middle East.

Prophesies Directed Against Ethiopia and Egypt

18:1-7
What word did God give regarding Ethiopia?
This oracle pictures the frantic diplomatic activity of Ethiopia (18:1) in its efforts to entice Judah to join in a coalition against the Assyrians (18:2). Isaiah diplomatically told the Ethiopians to return to their home (8:2) and advised Judah to trust in the Lord who would deal with the Assyrian threat (18:3-7).

An Ethiopian dynasty ruled Egypt during Isaiah’s lifetime. Isaiah cautioned Judah against entering into an alliance with the Ethiopians and predicted their destruction (18:3-7).