No. 20. >> Thank you. Where does this lead the prophet? Is the next section connected in some way? >>DR. R. REED LESSING: Way back when we looked at our overview of the entire book, we saw that 13 through 23 are oracles against the nations. But we saw that in terms of the use of the word all in Chapter 13 and again in Chapter 23. As well as the idea of a mayorism. That God is really addressing these nations as types or cyphers of all the nations of the world. But having said that, in Chapters 24 through 27, now this worldwide, this universal scope of God's claim and God's interest and God's plan really takes a step forward. So many scholars call Chapters 24 through 27 the Isaianic Apocalypse in which he looks Apocalyptically at final judgement themes. And God's claim of his ownership of the entire universe. So Chapters 24 through 27 take a broader view of what God's plan is concerning all the nations. Now, having said that, I want to work now using several different categories. The first one would be just an overview of this section in Isaiah. And then we will look specifically at least at several verses in Chapter 27. Because of their importance in our understanding of the book. So let's go ahead and get started here with this overview of Isaiah Chapters 24 through 27. These chapters are clearly marked off as a new unit. How do we know that you ask? Because each of the oracles against the nations begin with the Hebrew word masa, which means oracle or burden. For example, in 13:1 you have masa Bavel in Hebrew. The burden or oracle against Bavel, Babylon. And then the last masa is in 23:1. Masa Zoar in Hebrew. The burden or oracle against Zoar. The rock. Tyre. Whereas in Chapter 24 Verse 1, there is no more masa. There is no oracle or burden word. So we're clearly entering into a new section in Isaiah. The focus, as we've said, is now broadened to include all the nations. Now, if you want to look at Chapter 28 Verse 1, you can see that it begins with a woe oracle. Hoi in Hebrew. And we've already discussed what this woe means. It means death to whoever it is invoked upon. 29:1, woe. 30:1, woe. Chapter 31 Verse 1, woe. So we can see that after Chapter 27 with the woe being so prominent in 28 through 33 actually, that that is a section in and of itself. Well, these chapters then in 24 through 27 begin with poetry that is very similar to Chapter 13 Verses 2 through 16. Both sections, that is 24:1 to 13 and 13:2 to 16 refer to the Lord's imminent destruction of the earth. Both refer to the world of the heavens. That's 13:10 and 24:4 and 18. Such similarities suggest that the initial section in Chapter 13 and 24 frame this oracles against the nations. And indicate God's plan to, again, humble and bring low all of humanity. That's indicated in Isaiah 2 Verse 9. Because Yahweh alone is lifted up. Not Tyre. Not Babylon. Not Egypt. Not Moab. Not any nation. And that we saw in Isaiah Chapter 2:11 and 17. The thrust of the chapters then is, therefore, cosmic and universal. Not only in terms of judgement, that would be 24:1. But also in terms of salvation. That would be 25:6 through 9. Which would be a pivotal section in this overall universal judgement in 24 through 27. We, however, will not look at that now because we have a sermon study and sermon that we will look at in our subsequent question and answer time. So this idea that the nations are humble. And Yahweh alone is exalted. Again, 2:11 and 2:17. Certainly we want to make a connecting link here to Chapter 6 Verse 1 where in the year King Uzziah died, Isaiah saw the Lord high and lifted up. A major theme in the first section of Isaiah. If not really the entire book. That the nations are low. Yahweh is high. How is Yahweh finally lifted up and exalted? It only happens -- and here I move to the New Testament -- in terms of our Lord's death. You see, it's when Jesus is lifted up -- this is John Chapter 12 -- that all nations will look at him. In the death of Jesus, in his being lifted up -- John Chapter 3 Verse 14 -- upon the cross, so then people see the true glory and the true plan of Yahweh. So he's lifted up upon a cross. And he becomes obedient even unto death. Death on a cross. So says Paul in Philippians 2 Verse 9. But by that humility of Jesus, then there is a name given to him that is above every name. At the name of Jesus every tongue will confess that Jesus Christ is Lord. So we want to see God's humbling of his son Jesus. And the exaltation of Jesus in Philippians Chapter 2 Verses 10 and 11 as a New Testament way of articulating much of the theology that we see in Isaiah Chapter 13 all the way through Chapter 27. Well, let's continue then with had this idea that we have going on in Chapters 24 through 27. What we have is this idea of a foreign city within this section of Isaiah. While at the same time placing attention on the strong city in 26 Verse 1. Presumably, though not articulated, this strong city would be Jerusalem. So there's this city of chaos, which is articulated for us in 24:10 through 12, which is the city or all the cities that God is judging. As opposed to the city of chaos we have, as I said, the strong city. The city of Jerusalem. The city of Zion, which endures forever. Agricultural imaginary is also employed in these chapters to depict both the judgement and the subsequent blessings of the earth. Judgement produces the effect of wither, 24:4. And languishing of vines, 24:7. But blessing is a great feast with the finest fruits of the earth in 25:6. And we will see this again. This great messianic banquet with the best of meats and the finest of wines. This agricultural imaginary. When we look specifically at our sermon study in Chapter 25 of Isaiah. Another strong motif in this section is music. Judgement steals the singing in 24:8 and 9. But the Lord's blessing, however, prompts Judah to respond in song in 26:1, in 27:2. And again, specifically in the text we will look at in 25:6 through 9. Well, there's a great overview I hope you feel in terms of the theology of this section. How it fits into the larger context of this section. As well as some of its major themes of cities and agriculture and music and singing. Having said that now, as I prefaced our time together, now we want to look specifically at several verses in Chapter 27. So turn in your Bibles, if you will, to Isaiah 27 Verse 1, which says, quote: In that day the Lord will punish with his sword, his fierce, great and powerful sword, leviathan, the gliding serpent. Leviathan, the coiling serpent. He will slay the monster of the sea. Who in the world is leviathan? And how does this play out in biblical theology and in God's message through Isaiah to the world? Well, because leviathan not only shows up here but within certain Psalms, climatically within the book of Job, I think it would be to use Lutheran terminology, meet, right and salutary to take a closer look at leviathan and his message and meaning throughout the biblical corpus. Several ancient Near Eastern myths contain a story about a god killing leviathan or a dragon from the sea which represents chaos and disorder. Such a story is attested in Babylonian epics where Marduk kills Tiamat, this huge chaotic sea creature. Similar accounts are found in the ancient Near Eastern city of Ugarit and in Hittite literature. Other Old Testament books have similar accounts, you see, not of Marduk or of Baal slaying the sea monster. But of Yahweh. Now, what's going on here? In several places in the Bible, biblical authors take pagan myths and rework them to indicate that it's not the pagan deity who is mighty and a lean, mean, green fighting machine. But it's Yahweh, the God of Israel, who finally is able to take in this case, Isaiah 27:1, a sword and slay leviathan. So leviathan shows up in ancient Near Eastern myths as a symbol and cypher of chaos and evil. But leviathan shows up in the Bible as a symbol of chaos and evil conquered and destroyed by the only God, Yahweh. Well, let's go on. In the book of Job, leviathan receives its greatest attention. The Lord keeps him like a harmless pet on a leash. Job 40 Verse 26. Or like a fish in a bowl since the Lord sets the limits for the sea and its home. Job 38:8 through 11. Leviathan is understood in this typological sense as a personification of all of the evil of the world. In Job 41:10 through 11, leviathan breathes fire like a dragon. He inhabits the sea, which in Job and the rest of the Scripture quite often is the incarnation of chaos and evil. In Job 41:25 through 28, leviathan rules over all the worldly sons of pride. And quote: On earth is not his equal. Martin Luther took this description of leviathan in Job and used it in his great battle hymn of the Reformation: ***investae ***borg ***unce God, a mighty fortress is our God. On earth is not his equal Luther says as he quotes from Job 41:26. So finally, this leviathan, this mythological sea monster in other texts, becomes the dragon of the book of Revelation. Becomes the serpent. Becomes the devil himself. He is the beast John describes in Revelation 13 and again in 15 Verse 2. The eternal fate and destiny of Satan and his minions is to be thrown into the lake of fire in Revelation 12 Verse 20. Note the absence of any sea or sea monster in the new heavens and the new earth in Revelation 21 Verse 1. The only large body of water John pictures at the end of the book of Revelation is the lake of burning sulfur. The eternal abode of the devil. There will be no other unruly body of water, which means no chaos, no disorder. Because everything will be made subject to Christ. And in turn, to God the Father. I Corinthians 15:24 through 28. The Lord controls, restrains, ultimately defeats all evil. I John 3 Verse 8 says the reason why the Son of God appeared was to destroy the devil. So we actually have a beautiful theology going on in Isaiah 27 Verse 1 where the Lord punishes with his sword leviathan, the gliding serpent. We see in its fullest biblical revelation this promise that God defeats all evil. And indeed, as John says in Revelation 21 Verse 1: In the new heavens and the new earth, there is no longer any sea. Or sea monster. Well, another major theme that we've already seen through our study of Isaiah would be the vineyard. Especially in Chapter 5 Verses 1 through 7. In the rest of Chapter 27 Isaiah sees that the vineyard that was doomed to destruction because of its production of sour stinking grapes is now restored in the new order of things. In Chapter 27 Verse 2: In that day sing about a fruitful vineyard. God promises to restore his vineyard that was long desolate because he had commanded no rain to fall upon it in Chapter 5 Verse 5 of Isaiah. Again, we see a new vineyard, a restored vineyard, a fruitful vineyard as being fulfilled in John Chapter 15 Verses 1 through 11 where Jesus is the vine. And we are the branches. Well, I hope that gives you a little view about one section in this greater section called the Isaianic Apocalypse. We'll stop now as we will let you take your notes. Read, mark, inwardly digest everything you are so joyfully studying in this class. As we prepare now to move into pretty much the last third of the book of Isaiah, Chapters 28 through 39.