Isaiah 26

If chapter 25 is a continuation of the Eschaton we will not find Isaiah switched off in 26. What appears to scholars to be an application to Isaiah’s day of Judah, is in fact not. Isaiah speaks of a special Judaean people choir in Heavenly Zion (probably Moses, Henoch, Elijah included) when they see the strength of the New Jerusalem compared to the earthly one they knew (v. 1). They will sing a song and say that “a city of strength is to us salvation” and “He sets up walls and bulwarks” (v. 1c). Since they are already in heaven, they will sing to the Resurrected Ones arriving with Christ on a cloud from the earth: “Open the gates [of the New Jerusalem] that the righteous nation [goy] may enter” (v. 2a). This nation is the faithful resurrected ones arriving and they are “the one that remains faithful/the one that keeps faith” (v. 2b). The upright of mind the Lord keeps peacefully during the Time of Trouble preceding this trip to heaven (v. 3a) for “in You is his trust”. They trust in the Lord unto the extremity [adi ad] which means not really eternally but a termination of time specified by the event in mind not excluding that the action will continue. The reason for this trust is “in the Lord [yah] Lord [Yahweh] is a Rock forever. It is the Rock that is forever since Christ is the Rock-Kingdom that hit all the Kingdoms in the image of Nebuchadnezzar and filled the whole world in Daniel 2. Christ is a Rock since He will bring all kingdoms low in the Eschaton. He throws it down and cast it to the dust (v. 5b). The same words are used for Lucifer who was cast out of heaven due to his rebellion. The ones who will step over these fallen kingdoms by the Rock of Salvation at the Second Coming are the afflicted and helpless (v. 6a-b). Then Isaiah compared the righteous and unrighteous. The way to the Righteous One is uprightness. The Upright One levels the path of the righteous (v. 7). Isaiah says that they have waited indeed for the way of the Lord’s judgments (v. 8a) and to God’s name and memory was the desire of the soul (v. 8b). Isaiah counts himself in this group doing the trip to the Heavenly Zion. He explains to God that in the night his soul longs for God (v. 9a) and his spirit within him sought God diligently (v. 9b). Because when the judgments of God are to the earth those that dwell in the world learn righteousness (v. 9c-d). In contrast to what the righteous learn from God’s involvements with the earth, the wicked do not learn. Isaiah used Phoenician language loanwords here to make his point. The wicked is shown favor by God (v. 10a) “not [Phoenician word] does he learn righteousness” (v. 10b). “In the land of uprightness, he deals perversely” (v. 10c) and “he does not [Phoenician word] see the majesty of the Lord” (v. 10d). Spiritual blindness. The Hand of the Lord is lifted up “not [Phoenician word] do they see it [Ammonite language –un plural or nun-paragogicum]” (v. 11a). Isaiah wants the wicked to see and be ashamed of the zeal (of the Lord) for the people (v. 11b). “Indeed fire will devour Your enemies” (v. 11d). Conversion is needed otherwise they will burn eventually in the Executive Judgment by fire or hell. Isaiah saw the vision and got homesick for heaven and wanted to be included “You will establish peace for us” (v. 12a). Isaiah is now on his knees and pray to God that “lords have ruled over us besides You” (v. 13a). He added “alone in You we acknowledge Your name” (v. 13b). He mentions the finality of death “the dead will not live, the departed spirits will not rise” because the Lord has punished them (v. 14a-b). Isaiah may be so taken up by the ability of the Lord in the Eschaton that he is on his knees praying for his people. God has increased the nation and extended the borders (v. 15a-c). Border extension is not known in Hezekiah’s time but what it could mean is that in the Eschaton the new earth will provide larger borders than present. In the distress of either Isaiah’s time, having the Israelite exile in mind, they were in distress because of the punishment of the Lord or it can mean the calculated Time of Jacob’s Trouble before the Second Coming that the faithful will be in trouble (v. 16a-c). The distress time is given as a time similar to the woman in labor, thus nine months, which, taken with Micah 5:1-4 may mean that the Time of Trouble may last only 9 months? (v. 17). During this time of trouble there were no births (v. 18). Isaiah is certain about the finality of the dead (v. 14) but he is equally certain about the reality of the Resurrection in future in the Eschaton “Your dead will live, their corpses will rise” (v. 19). It is during this time of global Trouble that Isaiah wishes the Remnant will hide for a short while (maybe the similar impression by Ellen White that people will leave the cities to the country-side) (v. 20a-c). Indignation is to run its course (v. 20d). It is definitely the Time of Trouble Isaiah saw here since he says “for look the Lord will come out from His place to visit the evil inhabitants of the earth upon it” (v. 21). The earth will reveal her bloodshed and no longer [od] will her slain be covered (v. 21c-d). The Second Coming is a time of Resurrection and those who died violently will be brought alive and those killed and hidden will be resurrected. No secrets will be kept in the earth’s dust.

Dear God

Also we are on our knees. Also we pray for our people and loved ones. Save us Lord in Your kingdom when You come. Amen.

Koot van Wyk, (DLitt et Phil; ThD) Kyungpook National University, Department of Liberal Education, Sangju, South Korea; conjoint lecturer of Avondale College, Australia