Isaiah’s ‘Tale of Two Cities’: Hywel R. Jones Excerpt

Hywel R. Jones’ appreciation of Isaiah chapters 24–27, Isaiah’s Oratorio releases today. The following excerpt explains the theme and approach of his volume:

Isaiah 24–27 has sometimes been described as his ‘Tale of Two Cities.’ Like Charles Dickens’ well-known novel, they speak of a terrifying urban convulsion which has widespread reverberations. But the difference between them is of course far greater than any similarity, and that has not been minimised by those who borrow that title.

Dickens recorded the ‘Terror’ of the French Revolution that sent shock waves from Paris to London (and across Europe to the New World) to which he could only append the desirable possibility of a ‘resurrection-like’ renewal. Isaiah’s ‘two cities’ are an anticipation of ‘Babylon’ and the ‘New Jerusalem’ in John’s Apocalypse, and what he says about each is certain and everlasting.

In chapter 24, he refers 16 times to ‘the earth or land’ (one word in Hebrew). ‘Earth’ is the better rendering because the ‘world’ with all its highest people or ‘nations’ (24: 4, 13) is later joined with it, and so it is more than the land of Israel that is in view. He was well aware of other nations – although his ‘world’ was smaller than ours – but he condenses it all into one global ‘city’ (24:10, 12) and announces that ‘it falls and will not rise again’ (24:20). A little later he identifies it as ‘a heap, a ruin, a city no more … never [to be] rebuilt’ (25:2) and he therefore gives it no name.

To the other city, Isaiah gives two names, or two in one, namely ‘Mount Zion’ and ‘Jerusalem’ (24:23). It is a temple-capital which is set up by the Lord God with ‘salvation’ for its ‘walls and bulwarks’ (26:1). In it there is lasting light (24:23) and deathless life (25:7) for all peoples (25:6, 7). A little later it is described as ‘an untroubled habitation, an immovable tent, whose stakes will never be plucked up, nor will any of its cords be broken’ (33:20). This city must be for evermore.

What is said about these cities takes place ‘in [or] on that day.’ This is a recurring expression in these chapters (see 24:21–25:8; 25:9-12; 26:1-21; 27:1; 27:2-11; 27:12 and 27:13). Some reservations have been expressed about treating them all as a reference to ‘the Day of the Lord’ as the expression ‘on that day’ can be used loosely. But if what they introduce are acts of judgment and salvation that should settle the matter and that is what Isaiah refers to. We take them as such and so ‘the Day of the Lord’ will be the theme of this expository study. It will be treated in seven sections with 24:1-20 providing a kind of ‘overture’ to the whole as it deals with both those realities.

This is a better procedure than attempting to isolate the ‘songs’ in the poem because there is no firm agreement as to which portions of the text they are. There is, for example, some uncertainty about whether the song that opens chapter 26 extends beyond verse 2 to include verses 5 and 6 and even verses 7-19. Making a decision as to whether a piece of poetry is a song or ‘just’ a poem is no easy task. For example, do we decide that 25:1-6 is a song but that verses 7–12 are not, in spite of their having a rhythm? But our proposed arrangement is not without its own difficulties because three of these sections contain only one verse. Hopefully, that is outweighed by its closeness to the text itself as well as the overall theme of the poem.

Taking this route means working our way through the text as it is laid out in our Bibles although the chapter divisions are not strictly adhered to because of the continuity between 24:21 and 25:1, and perhaps between 26:12 and 27:1.

More significant is the change of perspective between 24 and 25 and 26 and 27 that has been noticed by commentators which Oswalt explains as follows,

Broadly speaking, one may divide the segment into two subsegments, chs 24–25 and chs 26–27. In the first subsegment, the major focus is upon the city of this world, its using overthrow (ch. 24) and the response to its overthrow (ch. 25). The second subsegment centres upon God’s efforts on behalf of his people. One of the major elements here is the admission of helplessness on the part of the people (26:7-18). Coupled with this is the conviction that God is able and willing to manifest his power among the nations and to deliver his people from them.¹Oswalt, Book of Isaiah, vol. 1, 443. He adds the comment, ‘In this way 27:12 and 13 climax chs 13–27 and remind the reader of the promises of ch. 11 which the succeeding chapters serve to substantiate.’

In commenting on chapter 26, Mackay also speaks of a ‘change in temporal perspective to focus on the present significance for Judah of the glorious future that is promised to her.’²Mackay, Isaiah, vol. 1, 537. This distinction of a change of aspect but not of subject, enables our study of these seven sections to be grouped into two which can be subsumed ‘There and Then’ and ‘Here and Now.’

Isaiah 24–27 is a magnificent son et lumière³Lit. ‘sound and light’, the phrase denotes a sound and light show held by night at a historic venue to celebrate it or to showcase its history. of ‘the Day of the Lord’ in judgment and salvation, and also of godly rejoicing and waiting for it in dark days. It comports with ‘the already and not yet’ of Christian living, and so Christians should find strength and comfort in these chapters as they look forward and upward to the Lord’s return and ‘the new world.’

Behold the mountain of the Lord
In latter days shall rise
On mountain tops above the hills,
and draw the wondering eyes.

To this the joyful nations round,
all tribes and tongues, shall flow;
Up to the hill of God, they’ll say,
and to his house we’ll go.

The beam that shines from Zion hill
shall lighten every land;
The King who reigns in Salem’s towers
shall all the world command.

Among the nations he shall judge;
his judgments truth shall guide;
His sceptre shall protect the just,
and quell the sinner’s pride.

No strife shall rage, nor hostile feuds
disturb those peaceful years;
To ploughshares men shall beat their swords,
to pruning-hooks their spears.

No longer hosts, encountering hosts,
shall crowds of slain deplore:
They hang the trumpet in the hall,
and study war no more.

Come then, O house of Jacob! come
to worship at his shrine;
And, walking in the light of God,
with holy beauties shine.

Paraphrase of Isaiah 2:2-6
Michael Bruce (1746–67)

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