Tyndale Open Study NotesIsaiah 24

Here, the judgments described in Isaiah 13–23 apply to all of creation.

This section is often called the Little Apocalypse. It is given this name because it has similarities to the book of Revelation.

In these chapters, Isaiah moves from his present time into a vision of the future. The language is broad and universal. Because of this, it is difficult to connect the events to one specific historical situation.

These chapters are not meant to provide a detailed timeline of future events. They are not a historical blueprint. Instead, Isaiah uses vivid images to describe a dramatic future world that is both similar to and different from the present.

The vision includes elements of both the old age and the new age. For example, the people of Zion are described as righteous (new), yet they still wait for their full redemption (old). This pattern fits with the New Testament teaching that the future age has already begun but has not yet fully arrived (2 Corinthians 4:4; Galatians 1:4).

Peter wrote that believers were already living in the last days (1 Peter 1:12; 2 Peter 3:3). At the same time, he said that the final day of the Lord is still future (2 Peter 3:10). These passages show that the present age and the future age overlap.

• lays waste the earth and leaves it in ruins: There is a play here on the Hebrew words baqaq (lays waste) and balaq (leaves it in ruins). The devastation will start with Judah and spread to the entire world (see 1 Peter 4:17).

• All the earth will face destruction, including its people and political systems.

All humanity is guilty (Romans 3:23) and faces condemnation (see Isaiah 59:1–15). Judgment is like a failed grape harvest that stops drinking and feasting.

earth … withers; the world languishes and fades: The prophets often used drought imagery to capture the attention of those who depend on the land (see also Jeremiah 23:10; Joel 1:12; Amos 1:2).

Isaiah likely referred to the everlasting covenant that God made with all humanity through Noah (Genesis 9:8–17). The prophet noticed a similarity between the wickedness of his time and that of the world before the flood.

Sin has such a strong impact that nothing on earth can fully make up for it. Our hope is in God. Through Christ, God has made peace with the world (Colossians 1:19–20).

People who once celebrated will now sigh and mourn. They depended on wine for their pleasure and joy.

When the wine is gone, their happiness is gone as well.

Tambourines and the sweet sounds of the harp represent happy times (see Isaiah 5:12; Revelation 18:22).

city of chaos: The normal problems of city life will grow much worse. Disorder will become chaotic and dangerous.

Because of this, people will hide inside their homes. They will lock their doors to stay safe.

There is no joy left in the land, not because of an official order, but because the people have no reason to celebrate.

• like a harvested olive tree: The remnant will include godly people from both Israel (see Isaiah 27:6) and other nations.

• The theme of the remnant is common in Isaiah (see “The Remnant” Theme Note; see also Isaiah 10:22; 14:30; 16:14; 24:6; 37:32).

Despite the cries and destruction, praise comes from everywhere. Even while feeling the pain of the old world's ruin, the faithful look forward with joy to the new world.

• I am wasting away: The prophets knew the emotional pain caused by their people's sins and its consequences (see Isaiah 15:5; 21:4; Jeremiah 15:10; Micah 1:8).

• Even though parts of the new world have begun to appear, the lies and evil ways of the old world still control people for a time.

• No one can avoid the day of the Lord (see study note on Isaiah 2:5–22).

• the windows of heaven are open: This image is similar to the great flood in Noah's time (see study note on Genesis 7:11–12).

• the foundations of the earth are shaken: An earthquake often marks a theophany, which is a physical sign of God's presence (see also Isaiah 6:4; 13:13; 19:1).

The phrase translated as host of heaven comes from the Hebrew tseba’ hammarom, which means “armed army of the heavens.” This phrase may refer to pagan gods that people believed were represented by the stars.

It may also refer to angels. Some scholars think it could even include demons (Revelation 12:4, 9). The judgment described here will reach every part of creation. It will affect both the earth and the heavens (Isaiah 13:13; 34:5; see Ephesians 6:11–12).

confined to a dungeon and punished: See also 2 Peter 2:4; Revelation 9:2, 11; 17:8.