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Switchback–Blessing Disappears: Isaiah Journal 60
By Christina M Wilson. Posted simultaneously at Switchback-Blessing Disappears: Isaiah Devotional Journal 60 – justonesmallvoice.com
Isaiah 28-29 Septuagint Modernized NETS
Blessing Suddenly Disappears
As the reader continues in Isaiah, a pattern appears. Isaiah fills his writing with “switchbacks.” A switchback is when a pathway turns back upon itself and leads in an opposite direction. In Chapter 28, Isaiah abandons the blessing upon Israel of Chapter 27 and heads back in the direction of judgment and doom. That is, until…he switches back again. (See Switchbacks in Isaiah.)
Secondly, Chapter 27 contained strong suggestions of an end times synopsis. Isaiah 27:12-13 seemed to be writing of an ingathering that included all Israel. But here, Isaiah treats the northern kingdom and the southern kingdom separately. This is noteworthy, because Isaiah has not specifically mentioned Northern Israel (Ephraim in Isaiah 28:1) since Isaiah 17:3. Both kingdoms, as distinct from each other, have not been mentioned since Isaiah 11:13. But here, the prophet singles out Ephraim in Chapter 28 and Ariel (Jerusalem, the City of David) in Chapters 28 and 29.
Unravelling the Mystery
The fact is that Isaiah presents God as judging and condemning Israel one moment and blessing her the next. What is a reader to make of these constant flip flops?
Possibilities
- God is schizophrenic.
- God is a “parent” who cannot make up his mind. His hand of discipline is not to be believed. When he disciplines, he will surely change his mind and turn the judgment into blessing. Therefore, his discipline need not be taken seriously.
- God can rightfully discipline his child, Israel, and he does. However, the disciplinary judgment will not be the last word, because long ago, God promised Abraham that he would bless his seed. God cannot go back on his word of promise. Therefore, the final state must be blessing. Again, Isaiah’s pronouncements of severe judgment need not be taken too seriously.
- Isaiah addresses several different groups of people. These groups do not overlap. In this scenario, judgment is judgment and will not be rescinded. The blessing is blessing that fulfills God’s promises, but not everyone will be blessed. It is wise to pay attention and believe the words of judgment Isaiah speaks.
- My point of view is the latter, number four above.
What Groups Does Isaiah Address?
- Ephraim (northern Israel), mostly disobedient to God.
- Judah (southern Israel), mostly disobedient to God.
- A remnant from all Israel (northern and southern), repentant and mostly obedient to God.
This grouping solves the question of why the constant switching back and forth. No, God is not schizophrenic. Yes, God knows his own mind and is thoroughly consistent. Yes, God’s word is God’s word. When he speaks judgment, he means judgment and will carry it out. When he speaks blessing, he means blessing and will carry it out. God will fulfill his promise to Abraham, but most of Israel will not receive it. A repentant, contrite, obedient, faithful remnant will receive the full blessing of God.
Note that in Isaiah’s day, there were not three concrete, political groups. That is, only a northern kingdom and a southern kingdom were visible. There did not exist a political boundary for a geographical area called “Remnant.” The Old Testament remnant, a remnant people, remained hidden and scattered throughout both kingdoms. That is, there were always a few people interspersed among the nation who remained faithful to God, his word, and his law. It is fascinating to watch as God protects this remnant throughout Israel’s history.
The Manner of Blessing
Finally, the prophet makes clear that the manner of God’s blessing the remnant of his people will be through a Man of his own choosing (Isaiah 28:16).
Isaiah 28:16 therefore thus says the Lord, See, I will lay for the foundations of Sion a precious, choice stone, a highly valued cornerstone for its foundations, and the one who believes in him will not be put to shame. (NETS) (See 1 Peter 2:6)
Therefore, the focus is not on the remnant, nor so much upon God’s promise, but upon the Stone, the precious stone, the costly foundation. The focus is also upon belief in him. With this Stone for a foundation, God himself accomplishes what he intended to do. Isaiah grants no blessing to rebellious Israel.
Next Time: Examples of Isaiah’s groups in Chapters 28 and 29.
Blessing Israel: Isaiah Journal 59
By Christina M Wilson. Published simultaneously at Blessing Israel: Isaiah Devotional Journal 59 – justonesmallvoice.com.
Isaiah 27:12-13 Septuagint Modernized
Preface
Isaiah brings his four-chapter apocalyptic vision to a close with verses 12-13 of chapter 27, the blessing on Israel. The “apocalypse,” or end time vision, began in Chapter 24. Briefly, here is an outline of these chapters in the Septuagint tradition.
- Chapter 24: Worldwide judgment, destruction; worldwide rejoicing in the Lord by a spared, “left behind” remnant (24:14).
- Chapter 25: Worldwide salvation by God in Zion and worldwide judgment on evil.
- Chapter 26: A back and forth movement between praise for worldwide salvation and statements of worldwide judgment and removal of the ungodly.
- Chapter 27: Israel–God’s judgment and blessing.
Dividing Septuagint Chapter 27
Except for verse 1, Chapter 27 speaks of Israel only. I divide this Septuagint chapter as follows.
- Isaiah 27:1 describes the final destruction of Satan. This verse best fits with Chapter 26. It provides a suitable ending for the three prior apocalyptic chapters that deal with the entire world.
- Septuagint chapter 27 gives three statements of blessing for Israel: verse 6, verse 9, and verses 12-13. Verses 2-5 in the Septuagint differ significantly from the Masoretic text. They are in fact at opposite poles (See Journal 56). While the Masoretic sees blessing for the vineyard, the Septuagint prophesies that God “has set her aside” (v. 4).
- Because the totality of chapter 27:2-11 appears to prophesy concerning Israel throughout, verses 12 to 13 best apply to Israel alone, rather than to the whole world. Christians everywhere know that they have been sought out, chosen, and accepted by God. They have been grafted into Israel’s olive tree (Romans 11:17 and elsewhere). Here though, I believe Isaiah is not describing the ingathering of Gentiles. He has already done so in chapters 25-26, and he will do so again elsewhere. But here in verses 12 and 13, I believe the text specifically speaks again of the “children of Jacob” (vs 6).
- On the other hand, there is no reason, other than chapter context, to exclude Gentiles from the meaning of verse 13. The vocabulary itself does not appear to do so.
Details of Septuagint Verses 12 and 13
12 And it shall come to pass in that day that God shall fence men off from the channel of the river as far as the Brook of Egypt; but gather one by one the children of Israel. 13 And it shall come to pass in that day that they shall blow the great trumpet, and the lost ones in the land of the Assyrians shall come, and the lost ones in Egypt, and shall worship the Lord on the holy mountain in Jerusalem. (CAB, LXE) (1)
These two verse of Isaiah raise more questions than they answer. Two things are clear, however. First, these verses are not clear in their details. Second, God intends to bless the children of Israel.
The Boundaries
1. Both verses open with the phrase, “in that day”. In this end times context, “in that day” refers to the end times. This could include any time from the advent of Christ and the spread of his kingdom through the gospel message (Isaiah 26:1-6) to Satan’s destruction near the very end of this age (Isaiah 27:1).
2. The geographical boundaries indicated in verse 12 approximate the boundaries of the land promised to Abraham by God (Genesis 13:14). These ideal boundaries reflect times of blessing and prosperity in Israel’s long history.
3. In verse 13, the “great trumpet” will call “the lost ones in the land of the Assyrians” and “the lost ones in Egypt” to worship. These boundaries reflect times of hardship and abandonment by the Lord. Assyria and Egypt are the nations to which many Israelites fled or were led before the last invasion by Babylonia. These are Gentile nations, although the reader should not forget Isaiah 19:24-25, in which God specifically blesses these peoples.
4. Placed together and in totality, the two verses seem to indicate that the in-harvesting of Israel shall be complete, encompassing all the known places where they lived, up to and including Isaiah’s day. (Greece had not yet conquered Israel, nor had Rome.) Note: The fact that Assyria and Egypt worshiped pagan deities in Isaiah’s day does not indicate that the “lost ones” include Gentiles.
The “Lost Ones”
1. What about the Septuagint phrase, “lost ones, οἱ ἀπολόμενοι,“–the “lost ones” in the land of the Assyrians and the “lost ones” in Egypt? The verb base of this noun represents a strong form of destruction. It first appears in Genesis for the destruction, or sweeping away, of Sodom. It shows up in Exodus 10:7 for the destruction of Egypt. Leviticus 7 uses the word for a cutting off in the sense of complete separation. (See Leviticus 7:20.) In Numbers 14:12 the word means “disinherit.”
2. Isaiah uses the verb form of “lost ones” frequently. Examples are Isaiah 24:12; 25:11; and 26:14. In each of these verses, the verb means to destroy, even permanently.
3. In the context of verse 13, Egypt and Assyria were enemy nations. Those “lost” there were cut off, even to the point of destruction. Therefore, when Isaiah 27:13 speaks of bringing back the “lost ones” in Egypt and Assyria, it is as though he were saying that the great trumpet will bring them back from the dead “to worship the Lord on the holy mountain in Jerusalem.”
4. Other biblical passages refer to Israel having been dead and resurrected. The most famous of these is Ezekiel’s vision of the dry bones (Ezekiel 37:1-14). Paul speaks of Israel’s having been cut off and grafted back in again (Romans 11:15, 17, 23-24). These verses display the mercy and goodness of God.
NEW TESTAMENT PARALLELS
Matthew 10:6 but go rather to the lost sheep of the house of Israel.
Matthew 15:24 He answered, “I was sent only to the lost sheep of the house of Israel.”
Luke 19:10 For the Son of Man came to seek and to save the lost.”
The words “lost” in the verses above use the identical Greek word base as in Septuagint Isaiah.
Jesus is saying that the people of Israel were “lost.” Further, he came to rescue them.
The Great Trumpet
“They shall blow the great trumpet” (vs 13). What trumpet is this?
1. The word “trumpet” is first used in Exodus 19:13 to call the people to God’s presence on Mt Sinai. The trumpet sounded in Israel to call the people to war, to announce victory (1 Samuel 13:3), to stop the people from fighting (2 Samuel 2:28), and to announce a new king (2 Samuel 15:10, 1 Kings 1:41, 43). The trumpet therefore signifies an important announcement or command. Yet none of these are a “great trumpet.” This particular phrase seems to be unique to Isaiah, chapter 27.
2. The purpose of the “great trumpet” is to call the “lost ones” out from Egypt and Assyria in order to “worship the Lord on the holy mountain in Jerusalem.”
3. The Septuagint reads that “they” shall blow the great trumpet. Who could “they” be? Could “they” be the apostles and disciples of Christ who blew the gospel trumpet?
One by One
Verse 12 in the Septuagint states, “do ye gather one by one the children of Israel.” The text does not indicate who “they” are. (The Masoretic text displays a second person plural, “You will be gleaned one by one, O people of Israel.”)
1. The Septuagint uses the word “gather, συναγάγετε.” This word is a verb form of the noun “synagogue.” The Hebrew texts, depending upon translation, use the metaphorical language of threshing grain or beating off fruit from a tree.
2. The gathering in the Septuagint and in Masoretic texts is to be done “one by one.”
3. Ordinarily, grain on the threshing floor is not gathered up “grain by grain” or “one by one” after the chaff has been removed. Rather, the totality of the threshed grain is gathered together in heaps. Neither is fruit that is beaten, or knocked, from a tree gathered “one by one” out in the orchard. Rather, everything that falls is collected and separated out later. Isaiah uses his language carefully to indicate that the harvest is not bulk, but individual, one by one.
Summary
These two verses in Isaiah 27, verses 12 and 13, stun with their brevity and enormity of meaning.
1. They represent a reversal in the fortunes of Israel. Septuagint Isaiah 27 in its entirety describes a nation whom God rejects. The vineyard image in verses 2-5 portray judgment. Verses 7-8 and 10-11 expand the theme of exile.
2. Verses 6 and 9 stand out like large boulders in a rapidly flowing stream. The torrential waters flow around these verses of blessing, but not over them. Similarly, God’s wrath flows around his people, but does not drown them completely. God’s mercy is like a boulder that will not be moved (Matthew 7:24-25).
3. Finally, verses 12 and 13 describe the manner of God’s blessing upon his “lost” people.
Synthesis
God’s promise of blessing upon Israel stands today. What are the details of this blessing?
First, God does not and will not bless stubborn resistance to his ways. People who persist in rebellion will be removed and cut off from his people and worse, his own presence (vv 2-5, 7-8, 9-11).
Second, some will turn to the Lord, crying, “Let us make peace with him, let us make peace” (vs 5). These are the “children of Jacob” from whom “Israel shall bud and blossom.” “The world shall be filled with his fruit.” (The latter quotes are from Septuagint verse 6.)
Verse 9 speaks of atonement and sanctification. It speaks of atonement, because God himself will take away their sin. It speaks of sanctification, because the people shall themselves destroy and remove all their idolatry and signs of it.
Finally, verses 12 and 13 describe how Israel’s “fruit” (vs 6) shall be harvested.
THE HARVEST–VERSES 12-13
The harvest will be of a remnant of the people. Not everyone born to Israel will be saved. The prior sections establish this. God makes no promises to the persistently rebellious. Even more specifically, verse 12 spells out that “the children of Israel” will be gathered “one by one.”
“One by one” indicates several things. One, the phrase pronounces God’s sovereignty of choice. Selection is not by an automatic standard. Second, “one by one” indicates care and precision. God cares about each individual child. Third, and most importantly, “one by one” indicates the individuality of the selection process. The nation as a whole, as a group, shall not be harvested. Each grain or piece of fruit individually will be examined and either collected or rejected on its own merit.
John 1:11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, (ESV)
Matthew 7:21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. (ESV)
Matthew 25:32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. (ESV)
Conclusion
The advent of Jesus Christ, God’s chosen one, Messiah, changed everything for Israel. God did indeed set the nation aside, as a national theocracy. When its fruit ripened, the seed emerged. The flesh of the fruit then rotted and died. God wanted the eternal Seed, not the fleshly, outer husk. Further, the advent of Israel’s Messiah introduced a new standard of acceptance based on God’s grace through faith in Christ. Nevertheless, God gloriously fulfilled Old Testament Israel’s purpose. Messiah came. The physical seed of Abraham and David had been preserved. The eternal king was born of their genetic line. And, God spared a remnant of the people. Even though it’s a remnant, there is no limit to its size. The eternal kingdom of Christ can be infinitely large. God is willing. He is for descendants of Jacob, just as he is for all people–descendants of Cain, Ishmael, Esau, and every single ethnicity on the globe. Septuagint Isaiah 27, which concerns Israel, meshes well with the New Testament gospel message: God is for us.
God is for us, through his Son. Are you, dear reader, for him?
__________
1 The Complete Apostles’ Bible. Translated by Sir Lancelot C.L. Brenton. Revised and Edited by Paul W. Esposito, and, The English Majority Text Version (EMTV) of the Holy Bible, New Testament. Copyright © 2002-2004 Paul W. Esposito.
Israel’s Exile: Devotional Journal 58
By Christina M Wilson. Simultaneously published at Israel’s Exile: Isaiah Devotional Journal 58 – justonesmallvoice.com.
Isaiah 27:7-13 Septuagint Modernized
The Exile
Isaiah describes Israel’s exile in chapter 27:7-11. In its overall content the Septuagint (Greek) and Masoretic (Hebrew) texts agree. Most commentators also agree that these verses describe Israel’s exile. The chart below displays one translation from each textual tradition. The Complete Apostle’s Bible updates Lancelot Brenton’s translation of the Septuagint to modern English.
How Can the Reader Determine that This Passage Describes the Exile?
This passage presents one occasion when placing the two textual traditions side by side can help the reader determine the passage’s meaning. It is okay to do this. For example, when reading an English translation of the Septuagint (Greek), one occasionally finds a reference to the Hebrew text in the footnotes. And, conversely, when reading an English translation of the Masoretic (Hebrew based), one occasionally finds references to the Septuagint. In other words, modern translators often consult both textual versions when searching for God’s intended meaning.
Another helpful practice for verses with difficult wording is to consult many same language translations. Some free websites offer online readers a choice of multiple translations. Websites I often use are ONLINE BIBLE (bibliatodo.com) and NETS: Electronic Edition (upenn.edu). Both these sites offer highly readable English translations of the Greek Septuagint. The first site also provides multiple translations based upon the Hebrew text (Masoretic). Additionally, it presents the option of a parallel Bible format. (See the link at the very top of this and every post, titled Septuagint Modernized.)
A Look at the Details
Once the reader has chosen her Bibles and translations, she can compare details. Examination of the chart above reveals the following.
1. Verse 7 asks rhetorical questions which grammatically require the answer, “No.” NET Bible interprets this verse, “Has the LORD struck down Israel like he did their oppressors? Has Israel been killed like their enemies?” That translation is clear. The Septuagint, on the other hand, leaves the reader unsure of who “he” is. Could “he” possibly be God? Of course, in the Christian tradition, the answer would be “yes.” God himself was smitten and slain. However, this verse alone would not be enough evidence to establish that. We will ponder this in our hearts as we choose the Masoretic here.
2. No doubt exists that the language of verse 8 is difficult. The metaphor is that of a man divorcing his wife. Answering the questions of verse 7, verse 8 replies that no, God did not kill his people. Rather, he sent them away, as in a divorce. Nevertheless, it was not a congenial divorce, but God the sender was angry.
Hebrews 9:10 echoes this language, “then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second.” While the Septuagint translates the verb ἀνελεῖν (a-nay-leen) in Isaiah 27:8 as “slay” or “kill” (NETS), the translation in Hebrews is “does away with,” in the sense of to remove in order to replace. (Yes, it does appear that the Bible introduces replacement theology.) In either case, it is a permanent removal.
3. In light of verse 8, verse 9 follows smoothly. This verse explains the purpose of the exile, or divorce. God intends to bless Jacob after they have purified themselves by removing all the objects of their idolatry. John the Apostle echoes this in 1 John 3:2-3. As God is pure, so must his people be. In both Isaiah and 1 John, the believer bears the responsibility for removing idols from themselves. God does the atoning (LXX vs 7), but believers must actively participate in their own sanctification.
4. Verse 10 clearly describes the forsaken land of Judah during the exile.
5. Verse 11 details the horror of the exile by describing the parched brittleness of abandoned Israel, as though it were a vineyard of dead branches fit for burning by gadabout women (LXX). In the New Testament, Jesus echoes a similar metaphor while laboriously trekking to Calvary. He redirects the weeping of the women who follow him, “”Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30 Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31 For if they do these things when the wood is green, what will happen when it is dry?” (Luke 23:28-31 ESV) Isaiah then confirms the image with very stark, non-metaphorical language, “for it is a people of no understanding; therefore He that made them shall have no pity upon them, and He that formed them shall have no mercy upon them.”
There is yet more to this verse. The prophet writes in 27:11, “for it is a people of no understanding; therefore he that made them …, and he that formed them…” These phrases declare God’s judgment upon his handiwork. His people have no understanding of who he is, nor of their relationship to him. They do not understand his ways, nor his requirements of them. This is their choice. In setting the nation aside, God asserts his rights as creator and craftsman. Surely, the potter has the right to judge and set aside his own pot?
The added testimony of the New Testament, as presented in the several quotations above, gives the reader a distinct impression that Isaiah may have been speaking of more than a physical and temporary exile to Babylon. The strength of the vocabulary Isaiah chooses indicates that the passion and action of God were equally strong. What God does to Israel here is no light undertaking.
But…
Verses 7-11 describe Judah’s exile in consequence of God’s anger and rejection. On the other hand, verse 27:6 (Isaiah 27:6), verse 9 (Isaiah 27:9), and verses 11-12 (Isaiah 27:11-12) speak positively of God’s blessing. This is an example of the way in which Isaiah jumps back and forth between blessing and denouncing. Without understanding, a reader might think that God is “schizophrenic.” But we know he is not. So, how do we interpret these rapid alternations?
We will seek to answer this question in the next post.
To Be Continued…
Already/Not Yet in Isaiah 27:6–Journal 57
By Christina M Wilson. Simultaneously published at Already/Not Yet in Isaiah 27:6-Devotional Journal 57 – justonesmallvoice.com
Isaiah 27:6 Septuagint Modernized
Isaiah’s Prophesy Fulfilled
Already
Christians believe Isaiah to be a genuine prophet of the Lord God. They consider his words to be an important part of their Scripture. They also believe that Isaiah 27:6 has been at least partially fulfilled. This is the “already” aspect of “already/not yet.”
Many Christians believe in the already/not yet (1) fulfillment of the prophecies concerning “that day.” “That day” is the day of Jesus Christ. Fulfillment began with the Christ’s forerunner, John the Baptist, and Jesus’s own birth, life, death, resurrection, and ascension. It continued with the amazingly rapid spread of the Gospel message throughout most of the known world in the days of the apostles, including Paul. The Gospel and kingdom of Christ continue to spread to many peoples, nations, and languages throughout the world. This is the “already” of Isaiah’s fulfilled prophecy. Many of the Old Testament prophecies have already been fulfilled in Christ.
Not Yet
Obvious to everyone, our world continues in its chaotic, often evil ways. It is plain that all aspects of Old Testament prophecy have “not yet” been fulfilled. Perfect peace, harmony, health, and well-being have not yet arrived.
Is Isaiah 27:6 “Already” or “Not Yet?”
27:6 they that are coming are the children of Jacob. Israel shall bud and blossom, and the world shall be filled with his fruit. (CAB, Septuagint)
27:6 In days to come (1) Jacob shall take root, Israel shall blossom and put forth shoots and fill the whole world with fruit. (ESV) [ESV Note 1) Hebrew: In those to come]
1. If the reader apprehends this verse as limited to ethnicity and nation, then a strong argument could be made that this verse has “not yet” been fulfilled. Indeed, some might say that in the limited sense of ethnicity and nation, the verse does not even bear an “already” aspect. For example, the religious center of Israel, its temple, was destroyed in 70 CE. It has “not yet” been rebuilt. Whether or not an ethnic Israel has blossomed and filled the whole world with its fruit is plausibly arguable.
2. If the reader apprehends this verse in a broader context, then definitely, the “already” has been abundantly fulfilled in Christ and his kingdom. The “not yet” remains to be seen, since the end of the age has not yet come.
Isaiah’s Own Intention
Did Isaiah intend the statement in 27:6 to have the limited, ethnic and national meaning? Or, did Isaiah foresee the coming of a kingdom of God that would embrace the whole world? Our greatest recourse is to consider this verse in the context of the book of Isaiah in its entirety and in the context of all of Scripture. This is the Christian viewpoint.
Christians believe in Christ, who quoted Isaiah. The gospels amply quote Isaiah in the context of Jesus Christ. Further, the letters of the New Testament greatly expound the meanings of Old Testament prophets, including Isaiah.
No matter how great the biblical historian, no one but God knows what Isaiah held in his heart (1 Corinthians 2:7-14). Nor does anyone know what the hearts of Isaiah’s listeners may or may not have comprehended. Isaiah greatly complained that his listeners were hard of hearing, hard of heart, and disobedient to God. Christians should not interpret biblical truths according to their standard.
Scripture, however, is God-breathed. God knows both his own intention and what the heart of Isaiah contained. The totality of Scripture, therefore, is our final authority, not “grammar,” nor history.
What New Testament Authors Speak About “Spiritual” Interpretations
It is a fact that on the day of Pentecost, God gave the gift of the Holy Spirit. The Spirit is already here. Jesus said, “The Holy Spirit, whom the Father will send in my name, he will teach you all things (John 14:26 ESV).
The Apostle Peter made good use of the fact of the Holy Spirit.
2 Peter 1:19 And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, 20 knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. 21 For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. (ESV)
Paul also appealed to the Holy Spirit to explain his understanding of the things of God.
1 Corinthians 2:7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory. 8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory. 9 But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him.” 10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. 11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. 13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. 14 The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. 15 The one who is spiritual discerns all things, yet he himself is understood by no one. 16 For who has known the mind of the Lord, so as to advise him? But we have the mind of Christ. (Co 2:7 NET)
How Can Today’s Readers Discern Isaiah’s Meaning?
The Apostles Paul and John taught that all Christians receive the gift of the Holy Spirit (Romans 8:9 and context; 1 John 3:24). Therefore, God has made Scripture accessible to the understanding of all Christians (1 John 2:27). Since it is by the Spirit that Christians discern Scripture, then if the Spirit himself gives a “spiritual” interpretation to the words of the prophet, so be it. How does a reader know what Isaiah means? She know by prayerfully reading all of Isaiah and all of what the New Testament speaks about Isaiah and the same topics of which Isaiah speaks.
Conclusion
Many Christian commentators agree that Isaiah 27:6 refers to an “already” fulfillment in the current kingdom of Christ in the hearts of believers throughout the world. Others reserve this prophecy for an ethnic and national Israel at an unknown future moment. As a Gentile believer in Christ, my preference coincides with the New Testament viewpoint that Christ is himself the fulfillment of all prophecy. Based upon the entirety of Isaiah’s message (which, Lord willing, we will get to) and the entirety of the New Testament, I believe that Isaiah foresaw this kingdom of Messiah and rejoiced in it.
Reader, what about you?
__________
1 “Already not yet” is a term used widely by many commentators and pastors. It did not originate in this blog. By Googling “already/not yet,” the reader can begin to find a multitude of references that use this descriptively apt phrase.
The Dragon and a Vineyard: Isaiah Journal 56
By Christina M Wilson. Text published Simultaneously at The Dragon and a Vineyard: Isaiah Devotional Journal 56 – justonesmallvoice.com
Isaiah 27:1-6 Septuagint Modernized
Isaiah 27:1–The Very End
Isaiah foretells the very end of this age in Isaiah 27:1. As such, this verse fits better with Isaiah 26 and what preceded it than with Isaiah 27. See “Back and Forth Spiritual War” in Journal 54 (1).
Isaiah 27:1 In that day God shall bring His holy and great and strong sword upon the dragon, even the serpent that flees, upon the dragon, the crooked serpent; He shall destroy the dragon. (CAB, LXE)
Notes for the Orthodox Study Bible (Septuagint text) state, “The sword is Christ, the Incarnate God, who will slay the dragon, Satan.” (2) This accords with the Apostle John’s use of these words in the book of Revelation. See Revelation 12:1-17, especially Revelation 12:9; Revelation 20:2; and Revelation 20:10. The final and complete destruction of Satan occurs near the very end of Scripture and marks the end of this creation. Chapter 21 introduces the new heaven and the new earth (Revelation 21:1).
The evidence that 27:1 fits best with Chapter 26, rather than with 27 is this: 1) Other parts of Scripture (see above) interpret the various animal names of Isaiah 27:1 as synonyms for Satan. 2) Satan is finally destroyed. 3) Satan’s destruction at the very end of this age of human history is applicable to the entire world and all of humanity. 4) Chapter 26 concerns the world, and chapter 27 concerns Israel. 5) Therefore, verse 27:1 is the conclusion of Christ’s victory for the whole world, i.e., Chapter 26.
Isaiah 27:2-6–The Vineyard
Septuagint (Greek) and Masoretic (Hebrew) Textual Differences
I. A PRIOR VINEYARD PASSAGE
Many authors compare this passage of the vineyard with Isaiah’s prior passage in Isaiah 5:1-7. That vineyard was profitless, in that it yielded wild grapes (vv 2, 4), or “thorns” in the Septuagint.
II. THE MASORETIC VINEYARD (Link to Parallel Versions: ISAIAH 27:2-5, Septuagint and Masoretic side by side)
In Isaiah, the opening phrase “in that day” indicates a time future to Isaiah, the era of Messiah. There is a pleasant vineyard that inspires the LORD himself to break into song. The picture the song about the vineyard presents lies in striking contrast to the vineyard passage that begins in Isaiah 5:1.
In Chapter 27, the first person speaker, “I, the LORD,” describes in verse how mindfully he protects and cares for the vineyard. As an example of his passion, in verse 4, he even (poetically) wishes that the vineyard had thorns and briers that he could battle against and burn up. The ESV text does not indicate whether the thorns and briers would be internal enemies growing out of Israel itself, or external enemies. In either event, the LORD would destroy and burn them all. Or, even better, the LORD invites these enemies to come to him for protection and to make peace with him. Overall, this is a positive, kindly picture of the vineyard. Verse 6 follows, and there is no contradiction between it and the previous verses 2-5.
27:6 In days to come Jacob shall take root, Israel shall blossom and put forth shoots and fill the whole world with fruit. ESV
III. THE SEPTUAGINT VINEYARD (Link to Parallel Versions: ISAIAH 27:2-5, Septuagint and Masoretic side by side)
27:2 In that day there shall be a fair vineyard, and a desire to commence a song concerning it. 3 I am a strong city, a city in a siege; in vain shall I water it; for it shall be taken by night, and by day the wall shall fall. 4 There is no woman that has not taken hold of it; who will set me to watch stubble in the field? Because of this enemy I have set her aside; therefore on this account the Lord has done all that He appointed. 5 I am burned up; they that dwell in her shall cry, Let us make peace with Him, let us make peace;
Septuagint verse 2 begins just as the Masoretic. It opens, “In that day.” The statement of a “fair,” or pleasant, vineyard follows. This vineyard also inspires song. Here in the Septuagint, however, the LORD seems not to be the speaker. The “I” more likely is the vineyard itself, in a metaphorical comparison to a strong city. The last time this nearly identical phrase presented itself was Isaiah 26:1. In that verse, the people of Judah sing, “We have a strong city,” with reference to themselves.
The Septuagint in 27:2 makes an immediate turn, however, departing from the Masoretic of that same verse. In the Septuagint, the city is in siege. Quickly, the speaker appears to change, although not identified. The text uses only pronouns throughout. The caretaker of the vineyard, possibly the Lord, waters it in vain. The vineyard shall be captured by night, and in the morning, its wall will fall (See 2 Kings 25:10-11).
Verse 4 poetically describes the utter collapse of the vineyard/city. The “I” in this verse appears to be the Lord, admitting that he used the warring enemy as the occasion in which he set his vineyard (Israel) aside. Returning to third person, an unnamed narrator states that in this manner, through the warring actions of an enemy, the Lord (whom the text names for the first time) accomplished all that he had planned. In other words, in these verses Isaiah states that the Lord accomplished the destruction he had appointed for Judah and Jerusalem. (Isaiah uses as prophetic past tense, since the Babylonian invasion is still future to Isaiah’s time.)
In verse 5 the vineyard/city itself speaks and is identified, “‘I am burned up,’” they that dwell in her shall cry, ‘Let us make peace with Him, let us make peace;’” The destruction of the vineyard/city works into its inhabitants a spirit of repentance and turning toward the Lord. They surrender.
The reader can take note that there is nothing in this version (LXX) that does not accord with what Isaiah states elsewhere. Rather, unlike the Masoretic text, there is a smooth flow into verse 6, “they that are coming are the children of Jacob. Israel shall bud and blossom, and the world shall be filled with his fruit (LXE).”
IV. THE SEPTUAGINT AND MASORETIC JOIN
Both the Septuagint and Masoretic agree on verse 6. Israel shall bud and blossom, and the world shall be filled with its fruit. From this point to the end of the chapter, both textual traditions remain in basic agreement. Commentators, however, do not agree on the specific meaning of the text. The persistence of unreferenced pronouns (they are not identified with specific nouns) and poetic metaphors contribute to the difficulty of comprehending Isaiah’s own meaning.
Israel’s Exile
To Be Continued
__________
1 Some commentators place Isaiah 27:1 with Chapter 26 and others with Chapter 27.
2 Academic Community of St. Athanasius Academy of Orthodox Theology, Elk Grove, California. The Orthodox Study Bible. Nashville: Thomas Nelson, 2008.
Switchbacks in Isaiah 26: Journal 55
By Christina M Wilson. Published under a different title at: Evangelistic Switchbacks: Isaiah 26-Journal 55 – justonesmallvoice.com
Isaiah 26 Septuagint Modernized
Evangelistic Switchbacks and Spiritual Warfare-Isaiah 26
Evangelistic switchbacks alternate between the benefits of belief and the condemnation of resistance. First and foremost, God through his Holy Spirit wrote a strong evangelistic appeal in Scripture (2 Timothy 3:16). That is why in both the Psalter and Isaiah the reader does not get too far into blessings for the faithful without encountering condemnation for God’s enemies. The divine author, God, embeds in these frequent contrasts his evangelistic appeal: Leave the one and join the other. Your very life is at stake. Isaiah 26 provides a great example of the evangelistic nature of the Bible.
The Opening Salvo
In the first six verses, Isaiah 26:1-6, the prophet provides a succinct overview of the outcome of all things. On the one hand, those who hope in the Lord forever will live securely and peacefully in the Lord’s strong city. He constructed the city, and he protects it with walls of salvation. On the other hand, God will bring down those who live in their “lofty” pride. He will place them beneath the feet of the gentle and humble. Those who once trampled others will themselves be trampled upon.
God’s heart, however, is open. He wants to bless everyone who chooses his blessing.
Open the gates… Isaiah 26:2
The Lord excludes no one a priori (Genesis 4:6-7). And so, in Isaiah 26, the author continues to contrast the outcome for the faithful with the outcome of the obstinate.
A Second Round
THE BLESSING
Isaiah then alternates back from describing the outcome for those who deny God (vs 6) to the outcome for his hopeful ones (vs 7). Here then is the second round of blessing.
Isaiah 26:7 The way of the godly is made straight; the way of the godly is also prepared. 8 For the way of the Lord is judgment; we have hoped in Your name, and on the remembrance of You, 9 which our soul longs for; my spirit seeks You very early in the morning, O God, for Your commandments are a light on the earth; learn righteousness, you that dwell upon the earth. (CAB, LXE)
MESSIANIC DETAILS TO NOTICE
1. The author uses the phrase, “the way,” three times in two verses. The first two are, “the way of the godly.” The third is, “the way of the Lord.” The verses read, “The way of the godly is made straight.” “The way of the godly is also prepared.” “For the way of the Lord is judgment.”
Isaiah means here that it is good to follow “the way” of the Lord–his judgments, commandments, and precepts. The whole paragraph is a comfort, whose setting is the intimacy of prayer with a loving God who brings light to humankind’s understanding through his words and teaching.
2. Notice the change from plural “we” in verse 8 to singular “my” in verse 9. “My spirit seeks you very early in the morning, O God.” It is possible that the Lord himself is praying this prayer from the prophetic vantage of his incarnation. This verse rings with similarity to Mark 1:35, “And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed.”
3. “The way of the godly (plural) is made straight; the way of the godly (plural) is also prepared,” in Isaiah 26:7 finds a singular repetition in Isaiah 40:3 and Matthew 3:3.
4. Jesus refers to himself as “the way” in John 14:6. “I am the way, and the truth, and the life.” The book of Acts in several places refers to early Christians as followers of “the way.” Use of “Way” as an early name of Christianity is common in Acts. For example, Acts 19:23 states, “About that time there arose no little disturbance concerning the Way.”
5. The often repeated communion formula, “This, do in remembrance of me,” (Luke 22:19; 1 Corinthians 11:24, 25) carries an echo of Isaiah’s sentence which reads, “We have hoped in Your name, and on the remembrance of You, which our soul longs for…” (Isaiah 26:8-9).
6. That Jesus is the “light” of God is a major theme of John the Apostle, both in his gospel and his first letter.
THE SWITCHBACK
Verses 7-9 comfort the godly by the blessed communion with God through meditation and remembrance of his way, his judgments (precepts and discipline), his light, and indeed his presence. Verse 10 switches back to the contrasting end of the “ungodly.”
Isaiah 26:10 For the ungodly one is put down; no one who will not learn righteousness on the earth, shall be able to do the truth; let the ungodly be taken away, that he may not see the glory of the Lord. (CAB, LXE)
The following verse presents an enigma. Who are “they”? (Isaiah 26:11). The connotation is negative, for when the Lord “exalted” his arm, “they knew it not.” Who are the people most blind, who failed to know the Lord when he came? Paul writes, “None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory” (1 Corinthians 2:8). If “they” are God’s Old Testament people, then the “untaught” are the Gentiles who became zealous for the blessings. Paul writes, “… whoever believes in him will not be put to shame” (Romans 9:33).
Isaiah may hint and whisper at the gospel and its adverse reception by God’s people here in chapter 26. In later chapters, however, he spells out his meaning boldly and clearly. See, for example, Isaiah 65:1 and Romans 10:20. What is loud and clear in chapter 26, however, is that the prophet describes two camps of people with two very different outcomes. Isaiah 26:11 closes with, “… and now fire shall devour the adversaries.”
The Rounds Continue
THE FAITHFUL
Verses 12 and 13 present another direct prayer.
12 O Lord our God, give us peace, for You have rendered to us all things. 13 O Lord our God, take possession of us; O Lord, we know not any other beside You; we name Your name.
This prayer of confession (in the sense of personal testimony) suits the remnant, rather than the nation of Israel as a whole. The nation remains apostate throughout Isaiah, while the remnant clings to God. The prayer evidences the passionate pleading of those who hunger and thirst for righteousness (Matthew 5:6).
THE REBELLIOUS
The switchback to the evil “they” occurs in Isaiah 26:14-15. The Septuagint text (LXX) reads differently than the Masoretic in verses 13-15. (Find both texts HERE in parallel versions.) While verse 13 in the LXX confesses the abiding trust of the Lord’s faithful, the Masoretic indicates the various foreign powers or gods who have dominated them in their history. However, Judah to this point in their history has remained independent of foreign “lords.” Further, their heart has not remained faithful to their one, true God. That is Isaiah’s precise point, as he attempts again and again to call them back.
The Masoretic verses from 13-15 require a virtuous (repentant) Israel as a nation, which does not exist in Isaiah, nor in the Gospels nor Acts. The Septuagint, however, in these same three verses, represents a faithful remnant. The Masoretic requires a “but” (other lords than you dominated us, but…). The Septuagint flows smoothly without abrupt contrasts. Both versions, however, indicate that the evil will be punished. The “glorious of the earth” in the Septuagint are the lofty, prideful of heart. They live in the “strong cities” of verse 5 and are the “ungodly” of verse 10.
PRAYER OF THE FAITHFUL
Another switchback from the ungodly of verses 14-15 to the faithful godly occurs in verse 16. The section beginning there continues as a prayer of direct address to the Lord in verses 16-19 of the Septuagint.
Isaiah 26:16 Lord, in affliction I remembered You; Your chastening was to us with small affliction. 17 And as a woman in labor draws near to be delivered, and cries out in her pain; so have we been to Your beloved. 18 We have conceived, O Lord, because of Your fear, and have been in pain, and have brought forth the breath of Your salvation, which we have wrought upon the earth; we shall not fall, but all that dwell upon the land shall fall. 19 The dead shall rise, and they that are in the tombs shall be raised, and they that are in the earth shall rejoice; for the dew from You is healing to them; but the land of the ungodly shall perish.19 The dead shall rise, and they that are in the tombs shall be raised, and they that are in the earth shall rejoice; for the dew from You is healing to them; but the land of the ungodly shall perish.
The gospel accounts of the faithful few who welcomed Jesus’s birth can help the reader understand the faithful remnant represented here in the Septuagint. The prayers and exclamations of Elizabeth, Mary, and Zechariah resemble this four verse prayer in Isaiah. The devotion and hunger for the Lord’s salvation are the same in each. Simeon and Anna, both present in the temple when Jesus’s parents brought him to be dedicated (Luke 2:22-38) are further examples of the kind of people who pray the prayer in Isaiah 26:16-19, Septuagint.
The difference between the Septuagint and the Masoretic begins in verse 16. The Septuagint begins the prayer in first person. The speaker acknowledges the chastening of the Lord upon them. The prayer is intimate, personal. This is not so in the Masoretic account. The Septuagint, however, draws the beautiful point that the supplicant is mother of the Lord’s “beloved.” The “beloved” is the Christ (Matthew 3:17; Revelation 12:1-2, 5). This prayer of God’s faithful remnant reveals a most beautiful love between them and the Messiah to whom they gave birth.
Both the Septuagint and the Masoretic represent the pain of childbirth in verse 17 similarly. But verse 18, is very different.
Masoretic: We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. (Isaiah 26:18 ESV)
Septuagint: We have conceived, O Lord, because of Your fear, and have been in pain, and have brought forth the breath of Your salvation, which we have wrought upon the earth; we shall not fall, but all that dwell upon the land shall fall. (CAB, LXE)
An Exciting Verse in the Septuagint !!
In Masoretic Isaiah 26:18, all is “wind.” Wind in that version represents futility, vanity, emptiness, a frustration to the purpose of childbearing. It is also very difficult to visualize concretely. Further, in the Masoretic, Israel has not wrought deliverance, nor have the wicked been deposed (“Neither have the inhabitants of the world fallen”). Or, as other translations state, they have not come to life. But in the Septuagint version, the word “wind” is translated to mean “spirit” or “breath.” “We have brought forth the breath [spirit] of Your salvation.”
In other words, the remnant, in spite of all the affliction that came their way, succeeded in fulfilling the mission God had given them. They did give birth to Messiah. The faithful remnant achieved what God intended from the beginning. The purpose of all those genealogies had been fulfilled. The woman of Revelation 12:1-6 gave birth!
The Victory Cry
Verse 19 in the Masoretic presents a shocking jolt from the sense of verse 18 in those texts. The jump is so huge that explanation of it falters. The Septuagint flows smoothly, however. Verse 19 raises a cry of victory based upon the successful birth of verse 18.
19 The dead shall rise, and they that are in the tombs shall be raised, and they that are in the earth shall rejoice; for the dew from You is healing to them… (CAB, LXE)
Simply put, the Septuagint prophesies Messiah’s birth in 26:18 and shouts out the gloriously wonderful outcome in verse 19. The Masoretic shares the joy of verse 19, but misses the prequel, the preparatory buildup of verse 18.
THE SWITCHBACK
Following these magnificent blessings, Isaiah switches back to a pronouncement of doom upon the ungodly. It is very short, occupying only the latter clause of verse 19.
19 …but the land of the ungodly shall perish. (CAB, LXE)
Unfortunately, the Masoretic texts miss this contrast.
SWITCHBACK: THE LORD REPLIES WITH ENCOURAGEMENT
Following the brief but poignant outcome for the “land of the ungodly” in the last clause of verse 19, verses 20-21 close the chapter with the Lord’s reply to his faithful remnant’s prayer in the prior verses.
Isaiah 26:20 provides the outcome for the faithful people. The Lord bids them to shelter with patient endurance for a little while longer.
19… but the land of the ungodly shall perish. 20 Go, my people, enter into your closets, shut your door, hide yourself for a little season, until the anger of the Lord has passed away.
Revelation 6:9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne. 10 They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” 11 Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been. (ESV)
SWITCHBACK: FINAL OUTCOME FOR THE UNGODLY
21 For behold, the Lord is bringing wrath from His holy place on those that dwell upon the earth; the earth also shall disclose her blood, and shall not cover her slain. (CAB, LXE)
A DETAIL, YET IMPORTANT: Notice how the outcome of verse 21 in the Septuagint corresponds in parallel with the outcome of verse 18. In verse 18, Isaiah writes, “we shall not fall, but all that dwell upon the land shall fall.” Here in verses 20-21, the outcomes are the same. God’s godly ones will hide under his protection (verses 18 and 20), and the stubbornly ungodly will fall (verses 19 and 21). Because of the different text of Masoretic Isaiah 26:18-19, that textual tradition loses the internal correspondence contained in the Septuagint.
A Summary Chart of Isaiah 26 Septuagint
A Reader’s Personal Response
As a reader, I find that there is no such thing as reading quickly through Isaiah. (This is also true of most non-narrative Scripture.) It seems that the slower one reads, the more treasure she uncovers. On the other hand, even a fast reading of Isaiah reveals the main themes of blessing for the repentant faithful in Christ, Messiah, and condemnation for the unfaithful, those who rebel against God’s word. Chapter 26 excels in its illustration of these contrasting themes.
A Look Ahead
Chapter 27 opens with a new section beginning once again with the phrase, “In that day.” Chapter 27 sums up the outcome for Satan himself.
Isaiah’s Apocalypse: Devotional Journal 54
By BylineChristina Wilson on
Isaiah 26 Septuagint Modernized
Isaiah’s Apocalypse Continues
Review and Overview
1. Wrathful Judgment
After he finished the details of the nations, Isaiah began relating his apocalyptic, or end times, vision. Isaiah’s apocalypse continues from Isaiah 24:1 through 27:13. Chapter 24 focuses on the final judgment of the human system, as we know it. He sets his theme in verse 1 (Isaiah 24:1) and continues through verse 20. This portion appears further developed by the Apostle John in Revelation.
2. Glorious Salvation
Set against the destruction of those who oppose God, the prophet describes a glorious salvation.
1. He contrasts the wrathful judgment that strips away the harvest of wickedness (Isaiah 24:12-13) with the reappearance of a spared remnant (“they that are left on the land,” Septuagint). Isaiah 24:15-16 is a “mini” Book of Acts (1), as it describes a gospel message taking hold in the “islands of the sea,” (Septuagint). Isaiah 24:21-22 sound remarkably similar to Revelation 20:1-3.
2. The Septuagint presents a beautifully worded verse, “And the brick shall decay, and the wall shall fall; for the Lord shall reign from out of Sion, and out of Jerusalem, and shall be glorified before his elders” (Isaiah 24:23 LXE). This single verse fairly well sums up Ephesians 2:11-16, especially verse 14. Ephesians 2:14 states, “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility (ESV).
3. Who is the Lord (Yahweh) in Isaiah 24:23? The verse says, “The Lord… shall be glorified before his elders.” Is it possible for God Almighty (the Father) to have “elders?” Wouldn’t this verse be more fitting for the Lord Messiah, Christ? Indeed, Christ actually was glorified before his “elders,” Moses and Elijah, in the Transfiguration of Matthew 17:1-6 and Luke 9:28-35.
4. Joy in salvation continues from Isaiah 24:23-25:10a. Following this, he prophesies in three verses against the prideful wicked, represented by Moab (Isaiah 24:10b-12.)
3. Back and Forth Spiritual War
In summary, Isaiah presents a long section on wrathful judgment in chapter 24, interrupted by a shorter section concerning salvation of the willing. Then, in chapter 25, he presents a long section rejoicing in salvation. He interrupts this by a short section to tell the end of the wicked. Next, in the section from Isaiah 26:1-27:1, Isaiah combines the two themes of judgment for the faithful (salvation) and judgment against the wicked (condemnation) in more rapid succession, interweaving these throughout.
4. The Apocalypse Continues
Finally, the remainder of Isaiah’s apocalypse continues through the end of chapter 27. This chapter describes Israel’s future. However, Isaiah doesn’t name “Israel” per se. Rather, he uses metaphors and the word Jacob.
A Peek Ahead
This blog will continue with further details of Isaiah 26, Lord willing. Please stay tuned.
A Song of the Redeemed: Isaiah 26:1-6
By Christina M Wilson. Simultaneously published at JustOneSmallVoice.com.
Isaiah 26 Septuagint Modernized
Isaiah 26:1 In that day they shall sing this song in the land of Judah; Behold a strong city; and He shall make salvation its wall and bulwark. 2 Open the gates, let the nation enter that keeps righteousness, and keeps truth, 3 supporting truth, and keeping peace; for on You, O Lord, 4 they have trusted with confidence forever, the great, eternal God; 5 who has humbled and brought down them that dwell on high; You shall cast down strong cities, and bring them to the ground. 6 And the feet of the meek and lowly shall trample them. (CAB {1}, LXE)
A Song of the Redeemed
How does the reader know that this passage in Isaiah is a song of the redeemed? Before the details, I present two “housekeeping” points. First, this post for the most part follows the Septuagint translation. Second, I’ll present verse 7 in a following section, rather than this.
I. “A Strong City”–What City?
A. What clues does the text provide concerning the nature of this city?
1. “In that day” (v 1). The song opens with the phrase, “In that day.” What day is this? This is the day Israel had waited for since Moses’s bold announcement that God would send another prophet like Moses.
Deuteronomy 18:15 The LORD your God will raise up for you a prophet like me from among you– from your fellow Israelites; you must listen to him. (NET)
Mark 9:7 And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.” (ESV)
2. “The land of Judah”(v 1). Israel’s Messiah came from the tribe of Judah.
3. “Salvation its wall and bulwark” (v 1). The reader finds here a poetic image. It seems entirely difficult to picture a concrete wall and outer wall constructed of “salvation.” The Greek text uses the adjective “our,” which Brenton (LXE above) does not include. The Orthodox Study Bible writes, “He [God] will make our salvation its surrounding wall.” The New English Translation of the Septuagint writes, “He will make our salvation its wall and outer wall.” This abstract, metaphoric description implies that only the “saved” will enter the city. Further, all those who live inside the “strong city” will be protected from harm by their “salvation.”
Luke 19:10 For the Son of Man came to seek and to save the lost.” (ESV)
John 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. (ESV)
4. “Open the gates” (v 2). Salvation and residence in Messiah’s strong city is for everyone. “Open the gates,” beckons and invites. Like the voice of wisdom in Proverbs 1:20-21 and 8:1-3, the call is to “Come!”
5. “Open the gates; let the people enter who keep righteousness and guard the truth” (v 2).
Matthew 5:6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. (ESV)
Ephesians 6:14 Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, (ESV)
Notice also the unity of the people who inhabit the city in Isaiah 26:2. The song speaks not of a multitude of nations nor of people, but one “laos” (people, nation). This lines up with Paul’s teaching in Ephesians 2 and Jesus’s prayer to his father in John 17.
6. Open the gates to “the ones who have trusted…forever” (v 4). Old Testament Israel always supported a remnant, a small minority who clung to their Lord and obeyed him faithfully throughout the generations. The “strong city” will welcome these, as well as all new believers. The city will endure “forever.”
7. “The great, eternal God” (v 4). Jesus, the Messiah, is he who unites the Old and New Testaments. Throughout Old Testament Scripture, including Isaiah, references abound which use more than one name for God. Verse 4 in the Greek Septuagint (3-4 in Brenton’s translation) uses both the name “Lord” and “God.” “Lord” in Greek in the Old Testament is identical to “Lord” in the New Testament. “Lord” in the New Testament is generally used with reference to Jesus Christ. The Greek word for “God” (theos) in Isaiah 26:4 is identical to the Greek word for “God” in the New Testament.
The old (1952 and 1971) Revised Standard Version matches the old (1917) JPS (Jewish Publication Society) version:
Isaiah 26:4 Trust ye in the LORD for ever, for the LORD is GOD, an everlasting Rock. (JPS, 1917)
These older translations in English speak even more strongly than the Septuagint, concerning the single identity of the “Lord” and “God” of the Old Testament.
Isaiah 26:3 … for on You, O Lord, 4 they have trusted with confidence forever, the great, eternal God;
8. God, in the “strong city,” has humbled the proud and placed the lowly above them (vv 5-6). Everyone who reads the gospels must recognize that Jesus Messiah directly appealed to the humble. He promised the “world” to them.
Matthew 5:3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. (ESV)
Matthew 5:5 “Blessed are the meek, for they shall inherit the earth. (ESV)
B. Comparison with Other Scriptures
- Jesus’s parable of the rich man and Lazarus (Luke 16:19-31). This parable illustrates the principles of Isaiah 26:5-6.
- Hebrews 11:10, 16; 12:22; 13:13-14. These references point to a spiritual city of God, as opposed to a concrete city. The characteristics of the city which the writer to the Hebrews describes correspond to the city in Isaiah.
- Galatians 4:25-27. Here again, Paul relies on the spiritual nature of the cities he describes.
- Revelation 3:12 speaks of a future (not yet) city. 17:18f speaks of a spiritual, anit-Christian city. Revelation 21:2f (not yet) again speaks of the (currently) spiritual city of Jerusalem, which will come down from heaven in the new creation.
- In John 4:21-23, in the context of “salvation,” Jesus speaks to the woman at the well about the spiritual nature of the worship of the “true worshipers” whom the Father seeks. That time (“in that day”), he tells her, “is coming, and is now here.” It is as though Jesus said to her, Not yet (is coming) and Already (now here.)
II. Conclusions
- The “strong city” of Isaiah 26:1 is the Kingdom of the Lord Christ (Messiah).
- This city displays strong Already/Not Yet characteristics.
- The New Testament writers “spiritualized” this city (a good thing, not a bad thing).
- The exhortations and encouragements of the New Testament indicate that Christians now (see the verses in Hebrews) are already citizens of this city. Testimony from Christians around the world confirms the biblical view.
- The book of Revelation indicates that the complete fulfillment of the song of the redeemed in Isaiah 26 is not yet.
- The characteristics of Isaiah’s city are the characteristics of the Kingdom of Christ. Those who enter the opened gates enjoy the following blessings.
- righteousness
- truth
- faithfulness
- salvation
- strength
- eternity
- humility
- peace
- Scripture is a unified whole. Jesus Christ fulfills the invitation Isaiah extended for all peoples of all nations to join the song of the redeemed.
__________
1 The Complete Apostles’ Bible. Translated by Sir Lancelot C.L. Brenton. Revised and Edited by Paul W. Esposito, and, The English Majority Text Version (EMTV) of the Holy Bible, New Testament. Copyright © 2002-2004 Paul W. Esposito.
Moab: Isaiah Devotional Journal 52
By Christina M Wilson. Published simultaneously at https://justonesmallvoice.com/moab-isaiah-devotional-journal-52/
Isaiah 25 Septuagint Modernized
Summary of Isaiah 25
Isaiah 25 breaks easily into three sections.
- Praise and worship (verses 1-5) Journal 48, Journal 49
- A feast for all nations (verses 6-9) Journal 50, Journal 51
- Judgment upon Moab (verses 10-12)
Who Is Moab in Isaiah 25:10-12?
The last mention of Moab in Isaiah falls in this verse, Isaiah 25:10. Moab then disappears from Isaiah. Who is this Moab? In what is clearly an end times (messianic) passage, why bring in Moab?
Three Sections of Isaianic Prophecies Against Moab
- The prophet first mentions Isaiah in the messianic context of chapter 11. This mention receives one verse.
Isaiah 11:14 But they [a spiritually reunited Ephraim and Judah] shall swoop down on the shoulder of the Philistines in the west, and together they shall plunder the people of the east. They shall put out their hand against Edom and Moab, and the Ammonites shall obey them. (ESV)
2. The second time Isaiah deals with Moab is lengthy. Two whole chapters describe its destruction.
Isaiah 15:1 An oracle concerning Moab. Because Ar of Moab is laid waste in a night, Moab is undone; because Kir of Moab is laid waste in a night, Moab is undone… 16:14 “In three years, like the years of a hired worker, the glory of Moab will be brought into contempt, in spite of all his great multitude, and those who remain will be very few and feeble.” (ESV)
3. The third mention is Isaiah 25:10-12, which is again, a messianic passage.
Isaiah 25:10 For the hand of the LORD will rest on this mountain, and Moab shall be trampled down in his place, as straw is trampled down in a dunghill.
11 And he will spread out his hands in the midst of it as a swimmer spreads his hands out to swim, but the LORD will lay low his pompous pride together with the skill of his hands.
12 And the high fortifications of his walls he will bring down, lay low, and cast to the ground, to the dust. (ESV)
After this, Isaiah remains quiet concerning Moab.
Two Thoughtful Questions
- When reading Isaiah 25, readers may ask a thoughtful question, “Why Moab?” Is Moab that important? Didn’t Israel have far worse and far stronger enemies than Moab? Enemies such as Assyria and Babylon? The answer would be yes. Babylon conquered Moab and led Israel into captivity. Moab never conquered Israel. So, why Moab?
- A second question also presents itself. Should a reader interpret these verses concretely or spiritually? In other words, does Isaiah speak of a physical Moab or Moab as a symbol?
The answer to question 1 will help find an answer to question 2.
Some Biblical History
Genesis records a sad history of Abraham’s nephew Lot. He chose the best land and wound up living in Sodom. Angels led Lot and his family out of there before God destroyed it. Genesis 19 then records how Lot’s firstborn daughter hatched a scheme of incest with her father. Genesis 19:37 states that she gave her son by her father the name Moab. Moab became the father of the nation of that name. The younger sister birthed Ammon by the same means. Ammon became father of the Ammonites.
Throughout a good portion of the book of Numbers and Deuteronomy, Moses and his people camped on the “plains of Moab.” These lie opposite Jericho, which lies on the other side of the Jordan River, just north of the Dead Sea. The Israelites’ presence there worried Balak, king of Moab. Numbers 22-24 record how Balak hired Balaam, a prophet heavily influenced by God, to curse the Israelites present with Moses. That plan failed tremendously.
Afterwards, Balak chose a different way to weaken God’s people–the way of sexual sin. Sexual sin in Old Testament Scripture often symbolizes infidelity and idolatry toward God.
Numbers 25:1 While Israel lived in Shittim, the people began to whore with the daughters of Moab. 2 These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. 3 So Israel yoked himself to Baal of Peor. And the anger of the LORD was kindled against Israel. (ESV)
Revelation 2:14 But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. (ESV)
See also 2 Peter 2:14-16.
Who Then Does Moab Represent?
1. First, Scripture identifies Moab as a people who consistently opposed God, his ways, and his people. Scripture does not record a turnaround, or repentance on their part. On the other hand, Isaiah prophesied that other Gentile nations would be saved, some of them former enemies. See, for example, Isaiah 2:2-4; 11:10; 19:23-25; 24:15; 42:4-7; 49:6; 51:5; 65:1; and 66:18-19.
2. Second, Isaiah prophesied a nearly total destruction of Moab in the passage from Isaiah 15:1-16:14. Yet he never mentions a comeback. Further, Zephaniah records the last mention of Moab in all Scripture. He prophesies a complete destruction.
Zephaniah 2:9 Therefore, as I live,” declares the LORD of hosts, the God of Israel, “Moab shall become like Sodom, and the Ammonites like Gomorrah, a land possessed by nettles and salt pits, and a waste forever. The remnant of my people shall plunder them, and the survivors of my nation shall possess them.” (ESV)
3. Therefore, common sense concludes that national, physical Moab (a concrete Moab) would not have recovered sufficiently by the time of Messiah to be destroyed yet again.
4. This conclusion indicates that the Moab of Isaiah 25:10-14 represents symbolically all the enemies of God and his Christ (Messiah) that ever existed or will exist. Many commentators hold this opinion (Isaiah 25:10 – Verse-by-Verse Bible Commentary – StudyLight.org).
So Then, Is the Prophecy Concerning Moab Concrete or Spiritual?
So then, what do we make of Isaiah 25:10-12? Do these verses have a concrete, physical application or a spiritual? The preceding information indicates spiritual. This lines up well with the entire New Testament. “My kingdom is not of this world,” Jesus said (John 18:36). By that he meant that his kingdom is not about nations, governments, boundaries, or ethnicities. The kingdom of Christ is about Spirit, life, and truth. Isaiah prophesied about the coming kingdom of Christ, Messiah.
Conclusion:
From the very beginning of the book, Isaiah mixes concrete-physical prophesies with spiritual. Chapter 1, for example, is largely concrete-physical. Isaiah seemed to be addressing the physical people who lived in Israel at the same time he did. On the other hand, Isaiah 2:1-4 appears to contain a more spiritual application. Christ is he who said, “My kingdom is not of this world” (John 18:36). That is not a matter of hermeneutics. Christ said, ” …true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth” (John 4:23-24). In other words, Christ took no offense at spiritual meanings in Isaiah, and neither should we.
The Gospel Continues: Isaiah 25:6-9
Simultaneously published at The Gospel Continues: Isaiah Devotional Journal 51 – justonesmallvoice.com
By Christina Wilson on
Isaiah 25 Septuagint Modernized
The Gospel Continues: Isaiah 25:6-9
The modern era gives us the blessing of many biblical translations. The (ICB) (1) provides a straightforward translation of Isaiah 25:6-9. I call it the Gospel of Isaiah.
6 The Lord of heaven’s armies will give us a feast. It will be on this mountain for all people. It will be a feast with the best food and wine. The meat and wine will be the finest. 7 On this mountain God will destroy the veil that covers all nations. This veil, called “death,” covers all peoples. 8 But God will destroy death forever. The Lord God will wipe away every tear from every face. God will take away the shame of his people from the earth. The Lord has spoken. 9 At that time people will say, “Our God is doing this! We have trusted in him, and he has come to save us. We have been trusting our Lord. So we will rejoice and be happy when he saves us.”
How Is This Gospel?
I. God Is Spirit–Before Christ, People Were Not
Many of the people who followed and spoke to Jesus made the understandable mistake of living in a concrete-only world. That is, most people achieved only a physical understanding of God. They weren’t capable of more, being “dead” (spiritually) in their sins (Ephesians 2:1). They worshipped God in tangible ways only. For example, they sacrificed bleating sheep and flying birds (Luke 2:22-24). They weighed out a certain amount of cumin and other spices (Matthew 23:23). They traveled to specific locations (John 4:20) to worship. A famous teacher such as Nicodemus could only fathom being “born again” as climbing back into his mother’s womb (John 3:3-4). In the Old Testament, God intended his worshipers to express their devotion in concrete, material ways.
But Jesus inaugurated a new creation in a New Testament. He preached a spiritual gospel. We need to back up in order to understand this. God created humanity in his image. God is Spirit. But when Adam sinned, humanity suffered death and separation from God. God turned them out from his presence. Humanity lost its one link with God–living in his physical presence in the Garden. Separated from God, only material, touchable flesh remained. From that point forward, God taught his people with physical, material items. Abel’s sacrifice of an animal pleased God. Later, through Moses, God commanded that they build him a special tent (the tabernacle) and worship him with sacrificial animals. Only a few prophets heard from God directly.
II. Jesus Brings the Spirit and Life
But then, in God’s perfect timing (Galatians 4:4), Jesus upended the entire system. Jesus came to bring life, and to bring it abundantly (John 10:10). The “life” Jesus brings is his Spirit, God’s Spirit (John 6:63). Why did Paul always ask new believers whether they had received the Spirit when they believed? (Acts 19:2, 6). He asked, because the Spirit is so important. The Spirit is life. There is no other life (John 6:63).
Romans 7:6 But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code. (ESV)
2 Corinthians 5:17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. (ESV)
The word Gospel means in Greek “good news.” Yes, it definitely is good news that in Christ God forgave our sins and cleansed us. But good news gets even better. The best good news is God cleansed us for a reason. He forgave our sins so that he could send his Holy Spirit to live in us and among us. And, because we have the Spirit of God–because his Spirit makes us alive–now we can enter his presence again and have fellowship with him. That is the truly good news the Gospel brings.
1 John 1:3b …our fellowship is with the Father and with his Son Jesus Christ.
4 And we are writing these things so that our joy may be complete. (ESV)John 17:23a I in them and you in me… (ESV)
Hebrews 10:19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. (ESV)
III. How Do I Get the Spirit?
Nicodemus asked the same question. He wanted to know how someone could be born again (John 3:9). Jesus answers elsewhere. His answer is simple: just ask God.
Luke 11:9 And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 10 For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. 11 What father among you, if his son asks for a fish, will instead of a fish give him a serpent; 12 or if he asks for an egg, will give him a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (ESV)
IV. Back to Isaiah
Isaiah the Old Testament prophet saw Christ and predicted all these things (Isaiah 6:1; 1 Peter 1:10-12). When we overcome our fear of “spiritualizing” this Old Testament passage, we begin to see what Isaiah saw. He saw the Gospel of Jesus Christ. Seeing with spiritual eyes is a good thing, not a bad thing, as some might teach (John 20:29; 1 Peter 1:8).
IV. The Feast: What Food Does the Lord Provide?
What kind of feast is it (Isaiah 25:6)?
FIRST, God invites everyone. He invites people from all nations.
SECOND, he spreads his feast on a mountain that is large enough for the whole world to see (Proverbs 1:20-21; Matthew 22:9). Jesus himself “spiritualized” the mountain (John 4:20-24). Daniel saw it (Daniel 2:44-45). The mountain is the mountain of the Lord (Psalm 48:1-2; 99:9), the kingdom of Christ (Matthew 16:18).
THIRD, what food will God serve? The food upon which all Christians feast is the Lord Christ himself.
John 6:32 Jesus then said to them, “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven.
35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.
47 Truly, truly, I say to you, whoever believes has eternal life.
48 I am the bread of life.51 I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.”
53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.
63 It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. (John 6:32-66 ESV)
An evangelistic appeal–
Hebrews 3:7 Therefore, as the Holy Spirit says, “Today, if you hear his voice, 8 do not harden your hearts as in the rebellion, on the day of testing in the wilderness, (ESV)
FOURTH, when will God serve this feast? He serves it right now, already, to all who believe. The message of John the Apostle is that Jesus is the Christ, the long-awaited Messiah (John 20:30-31) and that all who believe in him feast on joyful fellowship with God right now (1 John 1:2-4). There is also a “not yet” aspect to God’s feast, namely the marriage supper of the Lamb. That feast will be served at the moment when God destroys death and dying forever (Isaiah 25:7-8; 1 Corinthians 15:54-55) and wipes away every tear from every face (Isaiah 25:8; Revelation 7:17; 21:4).
FINALLY, what should our response be? Verse 9 tells it all.
Isaiah 25:9 At that time they will say, “Look, here is our God! We waited for him and he delivered us. Here is the LORD! We waited for him. Let’s rejoice and celebrate his deliverance!” (NET)
Conclusion
The Holy Spirit packed Isaiah 25:6-9 with a tremendously powerful message. My prayer is that those who read the good news God presents here will believe, investigate, and share it with others. We want the message of hope in Christ to spread throughout this fallen world. The end of the ages will come. Christ draws near. Let’s help bring as many people as possible to his wonderful wedding feast.
Isaiah 25:1 O Lord God, I will glorify You, I will sing to Your name; for You have done wonderful things, even an ancient and faithful counsel. Amen. (CAB, LXE)
So be it, Lord. Come quickly (Revelation 22:20). Amen (2)
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1 “Scriptures quoted from the International Children’s Bible, New Century Version, copyright © 1986, 1988 by Word Publishing, Dallas, Texas 75039. Used by permission.”
2 Those wishing to read what scholars have written concerning this passage may find the following link quite useful: Studylight.org
One Small Voice 